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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

January, 2025
Gravatá-PE, Brazil
Further information

What is thinking? | What is thought? | Wisdom, intelligence, and knowledge | What is Avidya?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You look at a photograph and remember another person.

That person has facial features similar to another person.

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

There is no "you" in this.

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

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

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

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

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

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

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

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

This is the end of Avidya.

This is the end of this illusion of separation.

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

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

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

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

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

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

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

January, 2025
Gravatá-PE, Brazil
Further information

Awakening of Consciousness | Spiritual Enlightenment | Psychological Time | Finding God | Advaita

We are here, investigating with you, the end of this issue, this notion, which is the notion of time.When we speak of the Reality of God, we are not talking about something-just as when we speak of the Truth of this Liberation or the Awakening of Consciousness, we may have various names for this, various expressions for this-we are not talking about something that occurs within time. Quite the opposite, we are talking about something that happens in this instant, outside of time. It is here, in this instant, where time does not exist, that this Realization reveals itself. It is not something to be achieved, something to be obtained, something to be conquered.

This is where we encounter the great difficulty that most people have when they come into contact with this subject. Because they have the idea that Spiritual Enlightenment, the Awakening of Consciousness, is something that will occur over time. However, the Truth of what we are is not in time.

Here, when we are dealing with the Truth of what we are, we are dealing with that which is free from birth and death. The body was born, life is happening for this body, or this body is in life, in time. At least, this is the notion we have when we look at it in a superficial way, when we look from an observer's perspective-this "I" that separates itself. It separates itself as being the "center" of the experience of life, of living.

So, we look at the body, we look at the world, we look at life from this "center." Thus, our approach is a mental approach, it is naturally a mistaken approach-because it is an approach within a dream.

Life, as we know it in the mind, is just a dream. A dream that begins at birth and ends at death. So, here we come across an illusion. The illusion of this life which, in fact, consists only of a dream: a dream of being alive, moving towards death.

At night, we have dreams when we lay down to sleep. Notice that we are never aware of the beginning of the dream, of when the dream starts. We are only aware of the end of the dream because there is an awakening. Now, take note: an awakening to a new dream. So, we move from one level of dream consciousness to a level of waking consciousness; in truth, we move from one dream to another dream. This is what we call life, and in this life, we believe in this "center" that separates itself, that sees the dream from itself.

Thus, there is this awareness of the dreamer, of the experiencer of the dream, which is the "I," which is the "person."

So, everything we call life consists only of the experience of this dream for a dreamer. It happens in the waking state, in this state in which we find ourselves, and it happens at night when we sleep and dream.

The question is: what is the reality of this Being? This Being that we are? For us, it has no beginning; for us, it has no end. To this particular, conditioned view that we have, this Being seems to have started existing at the birth of the body. And it seems that it, in some way, will no longer exist-or at least not in this human form-at the death of the body. However, we can observe this closely and realize that this entire notion we have, which is the notion of time, is a notion that thought produces.

Observe that there is no time without the notion of thought: it is thought that gives us the notion of a future.

We have chronological time, but we do not have psychological time, the created future, except through thought. This psychological future is the future that thought creates. There is no future other than what thought produces. So, we have the time on the clock, but we do not have a psychological future-unless thought creates this future. And all our conditioning, within this notion of progress, growth, and evolution, is within this "future model." A future where the image that thought has, that thought forms, creates it.

So, "tomorrow I will realize love"; "tomorrow I will realize Peace, Happiness, Freedom, God!" Notice that it is a future that thought creates. In this notion: "I do not have, but I will have"; "I am not, but I will be." This idea of becoming, of achieving, of obtaining, of coming to be; "I am not, but I will become that"; "I will achieve that"; "I will realize that." This notion within us is the notion of time.

What we are seeing here with you is that this entire notion, which is the notion that thought produces, has no reality. Since thought is something that comes from the past-it only deals with experiences that have ended, that are over, that are gone. It brings these experiences to this moment, and it seeks the continuity of these experiences, creating the affirmation of a present identity: which is the experiencer, which is the thinker. This thinker, which is the experiencer, is the one that, due to thought, has the idea of continuity in the future.

There is no such thinker. It is just thought projecting itself into the future, into the future that it idealizes.

So, what do we have when we deal with thought? The only thing present in thought is past impressions. These impressions are memories, they are recollections; nothing more than that. These recollections, memories, are imaginations; they are moving images, images from the past, memory in motion. That is, this future does not exist-there is only the past, as memory, as imagination.

So, when we idealize God in the future, we are idealizing, through thought, from this thinker, an imagination. The Divine Reality is not in time, in this psychological time. This Divine Reality is in this instant, outside of this time.

Therefore, it is not something to be achieved, to be realized. This "coming to be" is an imagination of this "center."

What is this "center"? It is this set of memories, of recollections. This "center" is this set of images moving, in this instant, as if there were a "tomorrow to go to," as if there were a "past that was lived."

Notice what an interesting thing we have here: this movement-which is the movement of this "center," which is the "I," which is this "experiencer," which is this "ego"-this movement is the movement of memory, it is the movement of recollection. But it is the movement happening now.

The point is that we are bringing life to that which has no life.

The point is that we are bringing life to that which has no life. When we get involved, we are giving identity to this thinker who is projecting itself, wanting to do something with this movement, which is the movement of images. So, we are animating that which has no life, which is memory, which is the past, which is thought.

Thus, the truth about time-this so-called past-is thought; this notion of the present-you have the notion of the present in relation to a reference to the past-is still thought, which is the past. And this notion of the future is part of this thought, which is the past, and this has no life. Unless thought itself projects into this idea of "coming to be."

That is why we have this notion of realizing truth tomorrow; realizing peace tomorrow; happiness tomorrow; freedom tomorrow; love tomorrow. For us, there is always this notion of "coming to be." "I am not, but I am moving toward being, I am heading toward this goal, this objective."

We have not learned, within our society, our world, our culture, to deal with what is here. In fact, we receive from our culture techniques, methods, formulas-precisely to escape from what is here, when what is here is painful, when what is here is unpleasant. Guilt is a painful thing; regret is a painful thing; fear is a painful thing; anguish is a painful thing. This is present because of thought: thought is guilt, thought is remorse, thought is fear, thought is anguish.

We are dealing with thought at this moment, but with the ideal of getting rid of it because it is painful. We create the "coming to be." "Tomorrow I will be free from this, I will be free from this." Or, "in this moment, I must escape from this." So, we are always creating ways to escape the pain that presents itself here, in this instant; or an ideal of getting rid of this pain later, tomorrow-this tomorrow that thought is creating, this future that thought is idealizing.

So, we have this movement, which is the movement of time, either to achieve or to escape.

We have various ways of escaping from this moment when this moment appears unpleasant. It appears unpleasant because the experiencer, who is the thinker, emerges loaded with a feeling, with a sensation, with an emotion. If it is painful due to a painful memory, this pain is here now, but we do not look at this pain; we escape from this pain.

So, people go smoke, drink, they seek this or that form of distraction. There is always an inclination to escape from what is painful. We always flee from what is painful to something that is pleasurable.

So, our conditioning is always to escape from pain and seek pleasure. If what appears here is painful, we want to escape: we go to the theater, we go drinking, we go dating, we go traveling, because this temporarily distracts us from this pain. It does not put an end to this pain; it does not eliminate this pain. But we manage to escape-there are thousands of ways to escape, and each person has their particular way of escaping the pain that arises.

If what arises at this moment is pleasurable, we enjoy it, we want more of it. So, we live cultivating pleasure when we seek more of what gives us pleasure; we cultivate pain when we flee from what causes us pain.

Thus, we are always living within this movement, which is the psychological movement of time.

This psychological movement of time constitutes itself as the "center" of this identity. This "I" has as its center this movement. The movement in time-this movement in time-is filled with images, memories, recollections.

So, our psychological movement of "being someone" is a movement that occurs in time-which is basically thought. This set of recollections, painful recollections, and pleasurable recollections.

So, we are living within this condition. This is the condition of the "I"; it is the condition of the "ego."

When we grow tired of this, of this purely materialistic model of life, we turn to this so-called "spiritual life" or the "life of spirituality." That is when we begin to have aspirations for higher things, greater things, greater achievements, greater realizations.

These so-called higher, greater realizations and achievements-notice-they are still within a search for fulfillment, for realization, for satisfaction at a different level than what we previously achieved.

So, when we grow tired of materialism, we turn to spirituality. But we are always within this movement that is still the movement of the "I" involved with this notion of time, of achieving, of realizing, of "coming to be."

That is when we also speak of finding the Realization of Truth, the Divine Realization. We speak of having an "encounter with God."

Notice: the notion of God, in time; the notion of the realization of truth, in time; the realization of happiness, in time.

So, we are always, within our culture, within our conditioning, within what we have been taught, maintaining the continuity of this entity, which is the "I," the "me," seeking something for itself.

Observe that this movement is the movement of duality because there is this "I," the "me," the "center," seeking something. So, there is this separation.

Then, we have the notion of time, of the future, to achieve or to realize; and the identity that will achieve, that will realize.

So, it is always from this frustration of identity, which is "egoic," that sees itself as separate from the experience, feeling frustrated for lacking something-either it is the desire to get rid of pain, or it is the desire to achieve pleasure, or it is the desire to realize something beyond this pleasure and pain, within the known-thus having a richer, deeper experience, the so-called "spiritual experience."

But it is always this model of separation, of duality, and, therefore, of frustration.

Can we approach all this by letting go of time?

This is what we are investigating with you here on the channel and in these online meetings we have on weekends.

You have the WhatsApp link here in the video description to participate in these weekend meetings.

What we are working on together here is the end of time-this time that is time created by thought, that is time that is thought.

The way to approach the Truth is to approach what we are, in this instant.

To become aware of this frustration, which exists within this sense of separation, where there is this duality-this "I" and the "other thing"; this "I" and the "pain"; this "I" and the "pleasure"; or this "I" and this "experience," so-called "experience with God."

To become aware of the movement of the "I," to become aware of this "center," of this set of memories, recollections.

To perceive the sense of duality present and the illusion of it.

This awareness is the end of this condition, which is the condition of duality.

We have a notion-and this is the notion given to us in this old model-to achieve, to get rid of, to realize, or to get rid of what we do not want for ourselves.

We are within this model.

To become aware of this separation is to realize that there is no such thing-there is no "I" and "this pain"; this "I" and "this pleasure"; this "I" and "this experience," so-called spiritual.

It is a single movement: from this "center," the other thing is present.

Can we have an approach-this is the question-here, where there is no separation between this "I" and "this pain"; or this "I" and "this pleasure"; or this "I" and "this so-called spiritual, mystical, or religious experience"?

Can we perceive, for ourselves, with clarity, that this separation does not exist?

We are dealing with the same experience, centered within a process of illusion.

So, it is possible to free ourselves from this duality. To have an approach to oneself, becoming aware of what we are in this instant-this is the end of this duality, and therefore, it is the end of this separation.

Then, yes, there is a Realization, but it is not in time. Yes, there is Love, Freedom, Happiness, a Divine Reality, but it is not part of what thought projects, of what thought idealizes; it is not part of this movement, which is the movement of psychological time.

So, this is what we are showing here, working on here, investigating here with you.

The vision of the Reality of this Being is present when duality is no longer there.

When we go through painful experiences, when they return, they return in the form of pain, as memory, as recollection.

So, when we are internally, psychologically, here, in this instant, in suffering, we are involved with the past, with memory, with the recollection of pain, of a painful experience.

So, anxiety, fear, anguish, guilt-they are painful recollections. They come from the past, bringing a painful feeling, a painful sensation to an entity that is this "me," this "I," this "thinker," this "experiencer," living this again, here, now.

What it does is try to get rid of it, escaping to some level of distraction, to avoid living this pain.

So, this duality is present.

When it is pleasure, after going through pleasant experiences, when the recollection comes, the pleasure comes along with that recollection. This sensation, this feeling, is something that is also coming from the past.

For this pleasure, we want continuity. So, we seek more of it.

Then, we have desire.

So, on one side, we have desire, which is the search for the continuity of pleasure-something also coming from memory, from the past, from recollection.

On the other side, we have pain-fear is part of this-which we want to get rid of, something also coming from the past.

See, it is always at this moment that all this arises, but we never come into direct contact with the experience: whether of pain, of pleasure, or of imagination-of a so-called "spiritual realization."

We do not realize that it is thought that is producing all three of these things.

This thought, or feeling, or sensation, is the experience; and there is this "me," this "I," this "experiencer," engaging with this experience and giving continuity to it.

Continuity to the imagination of this so-called "spiritual realization," this idealization of this encounter with truth, this encounter with love, this encounter with God, or the idealization, or this search to rid oneself of this pain, of this fear, or this pursuit of continuity in pleasure.

To come into direct contact with this, simply to become aware that all this comes from the past, that it is just a movement created by this "center," which is the "I," the "ego," which are these recollections, these memories, just to become aware of this.

When there is no psychological involvement of wanting to do something with this-whether with pain, with pleasure, or with this so-called search (which is still a projection from the past, still from thought)-when we simply become aware of this, duality comes to an end.

Notice that this, in this instant, is the end of time!

Now, there is no time-it is when psychological time ends, that thought ends.

And when thought ends, when this movement of experience loses its value, this "experiencer," this "center," loses its importance.

When this occurs, this duality disappears.

To have direct contact with what is here, in this moment, without fleeing, without seeking, or without imagining; to become aware of this, is the end of duality.

This is the end of the "I"; it is the end of the "ego"; it is the end of this sense of duality.

In India, they call this Advaita: non-duality, non-separation.

Advaita is non-duality.

The only reality present is that which is beyond time, beyond this model of separation.

It is when you are in direct contact with the Truth of what you are.

Then, this sense of the "I," which is the "thinker," which is the "experiencer," which is this "center," dissolves.

When this is no longer present, the experience also disappears.

So, this pleasure, or this pain, or this search for spirituality-all of this dissolves.

Because now, you have the Awareness of the only thing that is present: that which is present when the sense of the "I" is not.

So, we are facing something indescribable, nameless, which is Divine Reality.

Then, this contact with the Truth of your Being is now, here, when there is no movement of separation, when there is no movement of duality.

Something possible, present, when there is Real Awareness of Being, Pure Consciousness.

Here, we have online meetings, as mentioned, on weekends.

As we have mentioned here for you, we have these online meetings, where we can explore all this more deeply.

We work with questions and answers, and we experience a moment of stillness, of silence, of meditation.

These online meetings take place on weekends.

You have the WhatsApp link here in the video description to participate in these meetings.

Besides that, we have in-person meetings and also retreats.

I want to leave an invitation for you here, okay?

If this is something that makes sense to you, take this moment now-leave your like, subscribe to the channel, and we will see each other, okay?

Thanks for the meeting, and see you next time.

January, 2025
Gravatá-PE, Brazil
Further information

What is Spiritual Life? | Escape from Reality, Psychology | Self-Awareness, Mindfulness

Here on this channel, you have already noticed that we are dealing with subjects that people seek to know about. All of them are tied to this question of human life. They are, in fact, fundamental questions, as some call them, because they involve a profound internal change that is possible for each one of us. And so, we are faced with a possibility of going beyond the condition in which we find ourselves. And that is what we are investigating here with you, verifying, deepening, clarifying.

We have various topics being addressed here on the channel. You can find all these topics in playlists.

There are dozens of playlists. And every day, we are adding new videos, deepening each of these subjects. We need to have a direct understanding of life.

But it is also important to say here that this understanding does not arise from a mere intellectual, theoretical, or verbal approach. Something much greater than that is necessary for each one of us. And that something is having an approach to these subjects by learning to listen, learning to look, learning to perceive, to become aware of them.

In theory, in concept, in idea, we remain only in the intellectual, verbal realm. Notice that our way of approaching life is very theoretical.

We do not have a true approach. And without this true approach-what do I call a true approach here? It is the approach where you move from theory to direct experience, to direct experimentation. Unless this happens, we will always remain in ideas, in the realm of ideas, in the terrain of abstraction, in this mere intention or vision motivated by desire, by the search for something for this self-improvement or self-betterment, which, in fact, is a mistake.

These subjects here do not have this purpose. This is not about the idea of improving the person. Here, we are investigating the nature of the person, the structure and nature of the "I," of this ego, of this "me," of this person.

Unless this is understood, we will always continue living without a real vision of life. Notice that when people have questions or would like certain subjects to be addressed, in general, the way we approach all this is by seeking to confirm our beliefs, our theories, and concepts.

So, we do not truly have a real approach. We do this because we are thinking about improving as people. Here, I have something to say to you.

The purpose of this channel is to bring you a vision of yourself, the truth about yourself. And this truth will reveal to you something beyond the person, beyond the "I," beyond the "me," beyond the ego. Therefore, this is not about this person improving.

It is about a clear vision that this person is an illusion. Here, we are working with you on the Awakening of Consciousness, on Spiritual Awakening. Some call it Spiritual Enlightenment.

It is an approach to life, to the real life possible for each one of us. So, when people ask: what is spiritual life? It is divine life, it is the life of your Being, it is the life of God. This is the real life. Questions like "what is life?" are frequent. People want a meaning for life, but they do not understand that there is no other meaning for life except life itself.

Unless we understand what life is, we will continue within these values, these motives, intentions, and appreciations of behavioral patterns that are totally alienated from the beauty of life. There is no separation between what life is and spiritual life.

The life we know is the life of the "I," the life of the ego. And in this life, we are living in conflicts of all kinds. Conflicts exist because of the lack of understanding of the relational life we have with ourselves, with others, with situations, events, and the world itself.

So, a lack of vision of life places us in a relationship with others, with the world, with what arises, with what happens, in a completely mistaken way. And because of this, suffering is present. The human being lives in conflict, lives in contradiction.

He lives expecting something from life, but at the same time, he is seeking something else. This contradictory behavior, in relation to people, situations, events, plans, and projects, places us in a state of suffering because of the conflict that arises between the ideal of doing something and the execution of something different from that.

So, there is a contradiction, and in this contradiction, suffering is present. There is something very common, something that has already been noticed by those who observe the movement of the mind, even if only superficially. We have already approached this, and this is the view that many have from a psychological perspective-that we are indeed within a movement, because of all this suffering, of escape, of psychological escape.

We are facing this escape from reality, which is known in psychology. This reality is the reality we have built. When I say "we," I mean the reasons of thought present in us, the motives, the values of thought.

We are establishing in our lives a psychological condition of existence where we are constantly trying to escape all this pain, all this suffering, all the results of this contradiction within which we behave. So, this produces suffering, and then we seek relief, a distancing.

We never approach life to understand it. We are living precisely as everyone else has lived before us, as all these other people have lived for millennia.

This has been our fate. Our way of behaving is a way of behaving where our patterns are repeating. We are repeating the patterns of our parents, our grandparents, of those who arrived here before us.

And we are living exactly as they did. Unless this is interrupted, unless we have a clear vision of life, free from the condition in which we find ourselves-which is the condition of this egoic mind, this mind of the person, this mind of the "I"-we will always continue living a life of suffering and will always be in this search or this escape from reality, from this pain, from this complication.

Here with you, we are working on the end of this psychological condition of life, the end of this psychological condition of existence, for a truly free life, a life where love is present, where freedom is present, where happiness is here, in this instant. This is something possible when we discover something beyond this person, this "me," beyond this "I."

That is why we need a real approach to life here. So, to the question: what is life? The answer to this question lies in understanding how the mind functions within us. Because when we ask what life is, the idea is to look outside.

But notice, there is no life out there without the idea of someone being present in here. When we look outside, it is because we believe we are inside, being someone. It is when this illusion ends-this idea of being someone, of being this "I," of being this person-that this illusion of life out there disappears, because we have the end of this separation between you and life. There is no you and life. There is only one presence, and that presence is the presence of life.

This idea we have, this thought we carry, this image we hold within us, in this model of the mind and how it has functioned, is a mistake. There is no such "I," this "me," this ego, this person. This is the truth about life. So, the answer to the question "what is life?" is the same answer to "what is spiritual life?" There is only one reality present, and that reality is the divine, it is God, it is the truth.

It is only in this sense that we use the term "spiritual" here. Generally, this term is used by linking it to rituals, ceremonies, mystical practices, or esoteric things. This so-called spirituality is something that thought has produced, something that thought has created.

And we are trapped in these ideas. So, when people use the expression "spiritual life," they connect it to these practices. The truth about life, about what life is, is that life is divine. It is in this sense that life is spiritual.

However, this has nothing to do with all this apparatus, all this paraphernalia that thought has built around this expression. And this is what we are examining with you here when we address the question of the Awakening of Consciousness, which, in fact, represents the end of the "I," the end of the ego, the end of this person.

Naturally, it is the end of everything that the mind has produced. Therefore, this is something that requires the presence of a clear, lucid, real vision of life. And here, as it has been stated, there is no you and life.

An approach to life is an approach to oneself. A self-understanding is the real vision of the understanding of life. You are life.

Life, you, and this divine reality are what is present and have never ceased to be present. We are not aware of this because we live within this framework of ignorance, illusion, and lack of vision regarding the reality of who we are. Therefore, what have we emphasized here? We have emphasized here what it means to have an approach to the truth about yourself.

It is this approach that allows you to have a direct look at life as it is. Notice, life as it is, not as the thought within us constantly tries to interpret it, to create ideas about it. And it is precisely because of this creation of ideas about life that this sense of the "I," the ego, the person, as we recognize ourselves to be, is in conflict with life because it sees itself as separate from life.

And because of this, I repeat, all kinds of confusion, all kinds of disorder, all kinds of suffering are present. This makes human beings constantly seek to escape from this pain. This is psychological escape, it is an escape from reality.

Because as human beings, we suffer, and we do not know how to deal with suffering, we do not know how to become aware of it. We do not move intelligently through the challenges of life. Because it is natural that this sense of ego is unaware of what life is since it sees itself as separate from it. And due to suffering, we try to ease this pain. And we do this by getting involved in addictions, by seeking fulfillment and pleasure in material achievements, in physical sensations, in forms of emotional satisfaction.

So, the human being seeks to escape from pain through the pleasure of food, sex, alcohol, and all kinds of behaviors that can temporarily distance them from this existential pain. Since we do not have the real presence of life, which is the presence of the divine, which is the presence of God, we are not aware of the beauty of our own Being.

And therefore, by confusing ourselves with the egoic mind and identifying with the body, there is this constant search for sensory satisfaction, which throws us into an egocentric model of life. In this self-interest, everything the human being has done is to seek for themselves, for their own "I," something that fills them, that brings them satisfaction, something that can remove them from this pain, from this misery of the egoic mind.

This condition of the egoic mind's misery has trapped us as human beings in ambition, in the pursuit of material, emotional, and physical acquisitions. This generates attachment, this produces fear. So, this is the psychological condition of neurosis. Anxiety, depression, various forms of worries, different fears-all of which we experience in this egoic mind-are part of this condition of the misery of the "I," of the misery of the mind. The good news is that there is a present reality. And this reality is not the mind, it is not the ego.

This reality is bliss. It is not misery. It is happiness. It is not pain, suffering, as we know it in this sense of the ego, in this sense of the "I." Here with you, we are working on how to break free from this, how to go beyond this condition of unhappiness. This requires the presence of this attention to our reactions. We do not know how to deal with ourselves.

Naturally, we do not know how to deal with others within our relationships because this is the condition in which the mind finds itself in this self-centeredness. Everything we do is to obtain something for this "me." And this entire egocentric movement involves behavioral patterns of envy, ambition, control.

So, this causes us suffering. And we do not know how to deal with it. We do not know how to deal with ourselves.

And in these relationships with those closest to us. Notice how important this is to say to you. We do not live isolated. We are all part of a family.

Our relationship with others in the family-with children, with the husband, with the wife, our relationship with closer and even more distant relatives-are relationships where we are constantly reflecting this internal condition of emotional, psychological disorder and confusion due to this self-centeredness. And we are communicating this within relationships, causing suffering, creating more confusion. There is no intelligence, no wisdom, no real vision of ourselves, no real vision of the other.

Thus, our behavior is isolationist, fostering confusion because we are living in the "I," living in the ego, living this psychological unhappiness. There is no love in our lives. There is no peace in our lives. There is no freedom in our minds, in our hearts.

Thus, bringing attention to our reactions, learning to look-just to look-is not about trying to change what you see but about looking.

Looking at what is happening within you. If there is a thought, you become aware of the thought. You become conscious of the thought. If there is an emotion, a feeling...

When we learn to look at our reactions, we begin to have the truth of approach within our relationships with those closest to us, the truth of this "I" that I am. As I approach to look, I perceive the confusion, I perceive the suffering, I perceive the disorder present in this "me." By perceiving this, we do indeed have the possibility of breaking free from this internal condition within ourselves, for a relationship with them without these patterns.

So, here we have already touched on this issue of Self-Awareness and this real attention with you.

When there is Self-Awareness and this complete attention, when there is Self-Awareness and this full attention, when we become aware of how we function, this very awareness breaks this model, breaks this pattern, which is the pattern of the "I." So, we have a closeness to the awareness of Self-Awareness. It is only in this sense that we use the expression "Self-Awareness" here.

It is not a tool for improving as a person; it is the vision of the very "I." And this vision of the very "I," when it is real, does not involve an element to alter it, to change it.

This element would still be part of the "I" itself. That is why what people call "Self-Awareness" out there is just an adjustment of the "I" within the "I" itself. It is a change of the "I" within the "I" itself.

This is not the vision of the truth of the end of the "I." It is the continuity of the "I," improved, expanded, perfected. This is not the sense in which we use this expression here.

Here, Self-Awareness is the awareness of the movement of the "I." Just the awareness, without that element that separates itself to observe.

So, only the looking remains, the observing, the perceiving. This awareness is the awareness of non-separation because there is no longer an observer seeing who they are, because the observer who sees who they are is still part of them, trying to adjust, correct-it is not that. Here with you, we are showing you what it is to have an approach to meditation. And approaching meditation requires an approach without the "I," without the meditator, without the observer.

It is looking at our reactions-just looking. When there is true looking, we have a new quality of energy present that breaks the pattern of the "I," that dissolves this pattern of the ego. Then, something new arises, which is no longer the person, the "me," the "I," the ego. We have the presence of reality.

Therefore, life in love, in freedom, in happiness, is spiritual life. But it is not the life of someone-it is the life of this Being, in the absence of the "I," in the absence of the ego.

So, this is our purpose here with you. On weekends, we have online meetings.

They are two days together, Saturday and Sunday, where we are deepening this with you. You have the link to our WhatsApp group in the video description to participate in these online meetings, where we are deepening and exploring this.

Besides these online meetings, we have in-person meetings and also retreats.

If this is something that makes sense to you, here is an invitation. Leave your like, subscribe to the channel, and comment below: "Yes, this makes sense." Okay? And we'll see each other. Thanks for the meeting, and see you next time.

January, 2025
Gravatá-PE, Brazil
Further information

Joel Goldsmith | The Foundation of Mysticism | What is thought? | Marcos Gualberto

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

Today, I am going to read an excerpt from Joel Goldsmith's book called "The Foundation of Mysticism." In an excerpt from this book, Master, Joel makes the following comment: "The mind is the instrument you use for the purposes of thought, reasoning, or any other goal of knowledge." In this excerpt, Joel comments on thought. Can the Master share his vision on what thought is?

MG: Gilson, the question "What is thought?" is a very important question, in fact, of great relevance to all of us, because our life is a life that occurs within relations: relations with people, places, things, situations, events. And thought is always present, but we do not know the truth about thought. So, let us investigate with you, here, what this represents.

We have a playlist here on the channel about this subject, "What is thought," as well as "what is thinking." There is a close relationship between the process of thinking in us and the truth of thought. So, let's start with thought.

Thought in you is memory. Right now, we are here using speech - you recognize language, you recognize the language. You recognize the language because there is, within you, this memory, this recollection, this thought. So, there is the thought of language. Spoken language is thought being expressed, it is memory being shared; this is thought. If I ask you something, you give me the answer. This answer will be coming, will be emerging, due to memory, due to remembrance, due to recollection, due to thought. So, thought gives us the answer - and thought is memory, is remembrance - and this answer that you give me is only present because, from my question, an internal movement occurred in you. This internal, cerebral movement of searching for information, this movement of seeking information, this mechanics, is thinking.

So, there is thinking as the mechanics that makes the answer possible. It is all brain work that occurs in you. This is thinking! So, thinking gives us thought, brings us thought; thinking elaborates thought. This is where ideas, beliefs, opinions, judgments, and evaluations emerge. From a technical point of view, reasoning is necessary, logic is necessary, deduction, conclusion... All of this is necessary from a technical point of view. This is when thought comes in to fulfill a very basic, specific function, but here we come across another situation: we come across thought to make evaluations, judgments, comparisons, deductions, to draw conclusions from the point of view of the totality of life, of relationships... Notice where the problem arises!

In this contact that I have with you, I do not need conclusions, evaluations, judgments, and comparisons. I only need the comprehension of this relationship, and the comprehension of this relationship requires the presence of something beyond thought. However, we are placing thought within our relationships. This is where this feeling of "I" arises, this thought of "I" and all the confusion established in human life, in the life of the human being, because there is the presence of an isolationist, partisan, personal, egocentric movement.

So, notice this, there are two levels here: the first level is functional thought, which is technical. Knowledge, experience, specialization, for a profession, for dealing with people's names, for telling stories, which are remembrances and memories, all of this has a certain place within a functional technical context. You need technical knowledge, for example, to fix a car. This is knowledge, experience, memory, thought. But when thought enters human relationships, it creates problems, and the problem is because we place, within human relationships, the sense of ego, the sense of "I." So, there is this movement, in "me," of liking and disliking, of loving and hating, of being offended and forgiving, of being upset and upsetting, of being sad and making the other sad; and all of this is happening because of the presence of thought as well.

So, you see, we don't know how to deal with thought. We use technical thought, but in this context of life, of human relationships, of relationships with people, with situations, in the very relationship "with myself," the sense of "I," of the ego, is exactly this movement of thought that compares, evaluates, judges, accepts, rejects, likes, dislikes. This is the "I," this is the ego. Can we get rid of this? In other words, can we use thought only at a technical level, and not at a psychological level? All human suffering occurs at a psychological level. Yes, we go through physical pain, health problems, but this is something physical, it is something specific to the body. When we speak about psychic suffering, there is another element present here, which is not this physical element, but this mental element - this is where the sense of ego is. And our deepest and most powerful sufferings, disorders and problems are occurring at this level, at the psychological level, at the level of psychological suffering.

Here, together, we are investigating the truth about thought. We need to discover what it means living free from thought. In other words, at the functional, practical, and objective level in life, in this dream of existence, thought is necessary, but at the psychological level, it is not only unnecessary but dysfunctional, because it is something that is producing internal states of neurosis in the human being, so conflict is present, suffering is present. Fear is something like this, anxiety is something like this, depression is this, anguish is this, so is boredom, the pain of loneliness and everything else.

So, what is the truth about thought? To realize this, to become aware of this, is to go beyond thought, for a life free from thought. So, when functional thinking becomes necessary, it will be there, only at that level. A life with a quiet brain, with a silent mind, where there is this readiness to respond to the present moment, without the "I," without the ego, without this internal neurosis; a response to life, perfectly adequate, real, where there is no more conflict in relationships, where there are no more problems in this contact with him or her, and "with myself," and with life, because there is no longer this illusion of the "I," this illusion of a present entity, which is this "me," creating this separation of this "I" and the "non-I." That is what we are proposing here, working here with you.

A vision of life requires the end of thought as we know it. And it has already become clear: I am referring to this psychological thought, which is this thinking that is based on this idea, which is the idea of the "I," of this "me."

GC: Master, there is a question from a subscriber here on the channel. She makes the following comment and asks, Maria: "Master, how can we differentiate an action that is aligned with the present from an action in response to thought? I don't know how to distinguish them."

MG: So, presence of action free from thought - here, the question is how to discern this. Who is this element that will discern this action free from thought, from this background of psychological conditioning, and this free action? Who is this element that will discern between action conditioned by thought and action not conditioned by thought? Who is this element?

So, notice, it is not about an element capable of making this distinction, because this element will still be an element that will be evaluating, comparing, judging, agreeing, or disagreeing, seeing right and wrong. And this element is only present from this background, which is this background of experience, this background of judgment, of evaluation, of acceptance or rejection, of seeing right from wrong. This element is still the "I." So, we cannot count on an element, within us, capable of making this discernment.

Here, the first thing is this: we cannot approach Truth based on criteria of the "I" itself, the own background, the very own thought. Here, we are showing you how to become aware of your reactions; that's all. Once you become aware of your reactions, this awareness will be enough. It is not awareness in order to evaluate, to judge, to compare, to try to get it right, to try to discern. It is verifying! There is a new action when there is this awareness: it is awareness without the background, without thought.

So, this new way of being in contact with the present moment, no matter what this present moment represents, it could be a thought that arises at this moment, an emotion, a sensation, a specific way of feeling about something or someone... Can we approach this moment without this background? That is what we are proposing here for you. This is the real way of perceiving without the perceiver, of being aware without someone being aware, of becoming aware without someone acquiring this awareness, knowing something about it. So, at that moment, a new quality of action emerges; This action does not arise from thought.

Here is the answer to your question: it is not about discerning to know what is and what is not, it is about becoming aware of oneself, in this moment. Then, in this moment, the understanding of that which is not real arises, but without the idea of it. This looking, this noticing, shows us illusion. Becoming aware of illusion is already becoming aware of the Truth. You see, it is not about something to do with illusion. The very awareness of illusion is the rejection of it, the very awareness of the false is the rejection of the false, because we have the Truth present. So, how can we approach this quality of action free from thought - from this thought of the "I," which is this conditioned-background thought, always programmed to judge, compare, evaluate, to interfere with the present moment? How can we become aware of this? Observation, perception, looking, perceiving... It does not mean someone looking, it does not mean someone perceiving, it means bringing this Attention to this moment, then there will be clarity and, naturally, a new action will happen, it will happen.

Real action is not premeditated by thought, it is not born from an impulse that comes from the past. Real action is that which responds to this present moment without the past, and that is what we are addressing here with you. A speech like this points to something outside of thought. This something outside of thought is the awareness of Intelligence itself, it is the awareness of your Being. So, there is a quality of action that is born from this new space; it is not born from someone, it is not born from the background.

So, here it is about getting closer to yourself through observation. This is part of Self- awareness; this is part of approaching Meditation. We have here, on the channel, a playlist about the Truth of Meditation, "What is Real Meditation in Practice" and "The Truth about Self- awareness," this is another playlist. Another one is "Learning about Self-Awareness." We need to learn about Self-Awareness. Later, you can take a look. Here in the video description, there are these playlists. You click and take a look at these three playlists.

Getting closer to yourself means becoming aware of the Truth about yourself in this new action, in this free action.

GC: Master, there is another question from another subscriber here on the channel. Dilma makes the following comment and asks: "How did you manage to have new ideas that are not from the mind?"

MG: "How did you manage to have ideas that are free from the mind?" Free yourself from the mind! See, free yourself from the mind! What we know as "mind" is this movement that comes from the past, that is constantly inside our heads, always repeating the same old mental loops, beliefs, opinions, conclusions, and ideas about ourselves, about others, about life.

The Truth of your Being is pure Intelligence, and this Intelligence expresses itself when there is space, and this space arises when there is Self- Awareness. We need to discover what Truth is, we need to become aware of Truth, and we can only become aware of Truth when we learn about ourselves. What gives you the Vision of Life, what brings you Real Intelligence for a Life of Love, Freedom and Happiness is the Comprehension of the Truth about yourself. Self-Awareness is the basis of Intelligence; this Divine Intelligence is the basis of Wisdom.

So, contact with life at this moment, free from the movement of thought, shows you Life as It is. For a long time, our model of life has always been a model of life centered on thought, ideas, opinions, conclusions, beliefs... So, our minds are full of all this. Here, freeing yourself from the mind is realizing the Reality of a New Mind, of a quality of feeling and thinking that is totally new and different. This requires the presence of Self-Awareness; this requires the presence of Meditation.

In this learning about Self-Awareness, there is this learning about us. So, there is something present that reveals itself beyond the "I," beyond this old, old thinker that we believe we are, that we believe to exist, and that is ourselves. There is no such thing as someone being the thinker, producing thoughts. All thoughts are responses that come from the past. All thoughts are memories, are remembrances. The Reality of your Being does not carry thoughts; the Reality of your Being is pure Bliss, Happiness, Love, Wisdom.

That is what we are here for, with you, in online meetings on the weekends, working; and in face-to-face meetings and also retreats. Getting closer to the Truth about yourself is breaking with the illusion of someone present in control of life, taking charge of life, understanding life, or trying to understand life, fighting for life. That which is the Reality of your Being is Life itself, it is Wisdom itself, it is Intelligence itself, it is Freedom itself. That is the Truth of God, that is the Truth of your Being.

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

And for those of you who are watching the video until the end and really want to deepen your knowledge and experience it, I invite you to participate in the meetings that Master Gualberto offers, which are online weekend meetings or in-person meetings, as well as retreats. These meetings are much deeper than these videos here on YouTube. First, because we can ask the Master our questions directly, and second - and most importantly - because in these meetings the Master shares this State of Presence in which he lives, and in this sharing, we end up taking a ride on the Master's energy. And this is an incredible facilitator for us to be able to investigate ourselves, for us to be able to enter Meditation, which is this Silence, naturally and spontaneously. So, here is the invitation.

In the first comment, pinned, there is the WhatsApp link to participate in these meetings. Also, give a "like" in the video and leave your questions in the comments so we can include them in future videocasts.

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

January, 2025
Gravatá-PE, Brazil
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