Curso Online Gratis de Vedanta AULA 7.1 com Jonas Masetti

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Curso Online Gratis de Vedanta AULA 7.1 com Jonas Masetti

Curso Online Gratis de Vedanta AULA 7.1 com Jonas Masetti


FIND THE PEACE WHICH IS
ALWAYS WITHIN YOU FREE VEDANTA ONLINE COURSE
TUESDAYS AT 7 PM A PRODUCTION BY SATSANGA ONLINE
TRUE KNOWLEDGE ISN’T IN THE BOOKS:
IT LIES ONLY IN THE HEART… Good evening, everyone! Welcome to yet another class
of our Free Online Course! This is our seventh class,
the first half of it. We’re overbooked! Just over 200 people
have just accessed our site, and we ourselves couldn’t log it
to set the class up! Those are positive obstacles,
of course. Having all of you is great
but it has consequences. We were able to link you
through Google Hangouts through which some of you
are watching now, and, as soon as
the class is over, I’ll post it on YouTube and on the site. Sorry for the inconvenience. We weren’t ready to deal
with this many people. Let’s get started with the class
and stop stalling at once! Well, over the past month
and a half of classes, we’ve been preparing our minds
for studying Vedanta. Preparing our mind to face
a set of paradigms, ideas, and truths regarding ourselves that may not be so easy to face
all of a sudden. That is why an introductory course
such as this one is so relevant. It prepares our mind so as
to delve into deeper studies. Hey, Edgar!
Why are you laughing? Because of our Yoda stuffed toy?
Right, then! It prepares our minds
to delve in this subject, so as to have the capacity
to absorb what we are being told. The things that are said
aren’t soft: they are tough since they
touch upon our fantasies, our ideals and so on. Many of you, after having
heard six classes, since this is our
seventh meeting, must already have much more
mental flexibility and capacity to hear certain things and to be able to talk
about oneself. So, today’s subject is
how the study of Vedanta works and what Vedanta’s
message is. What must be understood
when one studies the Vedas and how does the process
of understanding works? The idea is the following: the Vedas are a huge body
of knowledge. They are not just a set
of rituals to be performed, a set of astrological concepts, a set of texts such
as the Upanishads which people just
sit and study. All within this tradition
has infinite dimensions. If one counts how many
Upanishads there are, nowadays it’s said that
there are 108 left, but, traditionally, we study
around 20 and it is enough. There are traditional texts
that mention 1008 Upanishads, and maybe even more. Can you picture 1008 texts?
It’s more than a lifetime of study! If you analyze how many
yoga poses there are to be learned and mastered,
you’ll spend a life on them. You can devote your life
to countless rituals. Kwowing Ayurveda and astrology
can go on forever. We have, then, a tradition
which is infinite to all sides. All of its aspects
are hugely deep. In this tradition, there is
something called “shruti shiras”. “Shruti” is something that
comes to us to be heard: that which is being taught
is called shruti. “Shiras” means head. Shruti shiras are, then,
the head of the scriptures. The head of the teaching,
of the knowledge. Head, here, means
what is crucial. When we are studying
a subject such as… such as yoga asanas, the meaning of a mantra
chanted before classes isn’t 100% relevant. The inspiration and relaxation
provoked by the mantra end up being more important
than its meaning. Not that the meaning is irrelevant,
but, right then, the meaning of the words are not
the relevant feature, there. But, if the subject is
my own happiness, if the subject is
understanding who I am, the meaning of the mantras matter
more than chanting them right. The symbology behind a ritual
are more important than if you hit your head
while praying to Ganesha: you should do it 8 times,
but some do it like this. Then, we ask: should we hit
like this or like that? Irrelevant. From the standpoint of
Vedanta study, it’s irrelevant. So, it’s as if things
in the spiritual path started to have
different values depending on the stage
of the studying. In the beginning,
ritualistic processes are key, such as discipline. Imagine you are meeting
your teacher, a Kung-fu teacher. Well, he’ll be strict
and on time, and so are you,
otherwise you’ll do push-ups. But, once you have been training
for some time, there will naturally come a time in which you’ll deal with
your teacher differently: you’ll become an old student
or maybe a fellow teacher, you’ll talk as equals,
you’ll relax and you’ll be able to talk without bearing the weight
of the different standings as teacher and student. So, for Vedanta
to work properly, our mind has to shatter
this fantasy that the teacher or master will be
sublime, enlighted beings who are here to teach us:
“Only he can do such things!” This position is needed when we are dealing with
inspirational things: there’s a swami.
We go talk to him. He gives us a blessing. We even need to be far from him
for the role to work right. We’ll then arrive
endowed with reverence, perform a salutation
at his feet and ask for blessings to follow
our spiritual journeys. He’ll say “Om”.
Ok, it does make sense. One may not, however,
have such attitude if you are at an ashram
being taught how to cook. The kitchen requires another type
of attitude and mental movement for knowledge to take place. If one asks for salt
and you’re like: “oh, you supreme highness,
here is the salt, thanks for asking me to bring it”,
knowledge won’t take place. One needs to take hold
of the mind who’s putting the teacher
on a pedestal and bring both to the same level
from a cognitive standpoint. That is: I must be talking
to a sober person, and not to someone who seems
to be on another dimension, speaking softly and slowly. Imagine we’ll talk to a teacher
and he says, softly: “The answer is always within you”. Ok. Impossible to build on this. You’ll say:
“Where, inside me?” “Just look for it.
Seek, and thou shall find.” Like… it makes no sense
if you say it slowly, but, quickly, it flies. Not slowly, though: No, the opposite:
slowly, it flies, but not quickly. Why? Because,
while the mind is thinking in a cognitive process, it needs its usual speed
of working. The first thing we’ll notice is
that, for studying Vedanta, one needs a tangible teacher. Even so that one can believe that it’s a path everyone
may follow, not just those blessed few who can
cope with this difficult task, who’ll drop everything
and go to India, or those who were born gifted
for learning languages or who were blessed
since they were tiny. All this will be useless
for becoming a Vedanta teacher, since Vedanta is covering
a subject within the Vedas which is purely cognitive,
supposed to be understood by you. We need people
that we can see that are just like ourselves
but who followed a longer path, who are just a bit ahead
on the journey and who will help us overcome
the obstacles he faced since his mindset
is similar to ours. There are affinities between us. This is, then, the first moment: the creation of a healthy
teacher-student relationship, that is, where student and teacher
are regular people with normal needs, and who’ll talk as equals
from a human standpoint. Of course, from the standpoint
of knowledge, you must see your teacher
as someone who has it. Otherwise,
it’s pointless to study. Every now and then
I get e-mails that say: “I started my spiritual journey
20 years ago and finished it last year.
I loved your video!” I say: “Great, go ahead!
May God bless you!” If one has already finished
one’s spiritual quest, the video itself is useless! Maybe it will entertain
or offer a different perspective. The purpose, though,
is to study. Then, the minimum one must do
is to acknowledge one’s ignorance and acknowledge in the teacher
something to be offered. As human beings,
both must be equal, and, as a student,
one must be willing to learn. What is, then, the attitude
of someone willing to learn? “Oh, he’ll do everything
for the teacher: fetch water, heat bath water
for morning cleansing, he’ll only call him
‘swamiji’, or, like swamiji,
teacher-ji…” No: this is not
a student-teacher relationship. This is a training in submission
that is needed for certain types
of mental processes. For instance: in the army, you cannot call a lieutenant
by his name, only by the patent. He can call you by the name,
but you can’t. The aim is to create
a certain type of mindset. Now, when one is dealing
with a teacher, one may have respect
for the teacher or master: call him as you wish,
the teacher won’t mind. The student attitude
does not lie in becoming a devotee
and following the person around: “I’ll go where he goes.”
No. The proper attitude implies
being a good student. A Vedanta teacher is happier
with someone who does the homework,
who’s on time for class, who meets his requirements
as a student, whatever those may be. If all is met,
the teacher is happy. There are others who want
to become close friends, meet them constantly,
have constant interviews, to which the teacher agrees,
but in the expectation of receiving a special secret
mantra or teaching, well, that won’t work! Vedanta is a path that makes one
drop the idea of being special. It would even be unfair for
the teacher to tell one secrets and not the other students:
it makes no sense! The main thing the teacher
has to offer is knowledge, and knowledge will take place
within the classroom and within a set of rules
that makes everyone equal. The student attitude
isn’t of servitude: a backing-up servant that we could depict in
a fantasy of spirituality. No: it’s about being engaged
in studying. Imagine an engaged
PhD student: does he chase after his advisor
saying: “oh, you’re lovely, so let me carry your bag.” No one does that! Regular people don’t,
at least! They display their interest
to the professor and work hard, thus impressing
through their work and study, and not by forcing
a certain relationship. Fine. The teacher must, then,
not be in a pedestal, and the student must be
willing and engaged in learning. What else is missing
for knowledge to take place? One lacks shruti mata takka. It’s a technical term meaning that one uses his logic
in favor of one’s understanding. Let’s think it through. I think, but my thinking
regarding what I am studying is intended
to produce knowledge. This is key to be understood. I may establish a thinking process
behind the scope of the study and become a philosopher: “Very interesting, this that
the teacher just said. Makes me think of Plato and
Socrates in their dialogues. They also used to say that
human beings are ignorant and seek for a truth
which is actually in itself.” Hey, wait! We are not talking about
defending philosophical standpoints! The texts are thousands
of years old, yes, but they are still talking
about yourself! It’s like being told that, due to
ignorance, you chase your own tail. One’s attitude upon acknowledging
this shouldn’t be academic: analyzing and comparing data.
No! One has to look from their
own realities and experiences so as to have things
make sense in their hearts. The origin of the knowledge
doesn’t matter anymore: we’ve dropped this still
in our first classes. “Who said that was Shankara.” “No, it was Krsna” “This knowledge is
in that Upanishad, but I don’t know whether
the Vedas really came from the Indus Valley
or Atlantis.” Who cares? Does it make a difference?
It does not! If it comes to me and it is true,
I’ll embrace it. If it’s false, I don’t care
what is the source: even if the Pope himself said it,
I’ll reject it, since it isn’t right. It’s useless. It is then a moment in which
my mind has to favor knowledge, and not keep away from it by
performing academic assessments. Another possibility
of obstacles for studying is when we start studying and the mind starts using
the “donkey’s logic”. Have you ever heard
of the “donkey’s logic”? No? So, here it goes. Logic is like a donkey: it will bear with whatever
you place upon it. For example: “Has Buddha charged
for his teachings?” “He did not.” “And you are charging
for your classes. Hence… this teaching isn’t valid.” How come? Buddha was a king!
A multimillionaire! He had everything! It’s as if Bill Gates emerged
trying to teach Vedanta. He doesn’t have to charge.
He has plenty of food. It’s totally different.
This logic doesn’t apply. “No, no, no! Knowledge must be
accessible to all, and, so, it must
be taught for free! Therefore, this knowledge
is not valid.” Such conclusion stems
out of a donkey’s logic. Why is that? Well, logically, the thinking
is devoid of sense, but logic can
prove anything: one uses his mind to prove
exactly what one defends, the thesis which is dear
to one’s heart. Then, one may say: “For sure, this knowledge
is false.” “Why is that?” “Well, if it were good and true,
everyone would know it. It’s been on Earth for
eight thousand years.” It’s said to be. If it’s been around for so long,
and, if it’s true and shows people
their inner truths, everyone should know it,
so it’s a lie!” Yet another case
of donkey’s logic. Age doesn’t make
things known. There are so many things
we are unaware of. It’s said that even aliens
are present among us, according to YouTube experts,
and we ignore them! So, why should we all know
something that requires so much emotional qualification
and maturity that one can’t even tell it
to those not ready to grasp it. How may such knowledge
disseminate, become viral? Other types of YouTube and
Facebook posts will viralize, not Vedanta, for sure! For sure! For us to be manage to overbook
this free online class was a blessing from Ishvara.
I had zero expectations. I thought we’d have
15 people enrolled, and, now, it’s nearly 500! It’s a different perspective! God knows what you are grasping!
We’re all doing our bests, right? And on we go.
There is still one class to go! I need my mind
to work in my favor! It can’t establish
dumb logics or push me away
from knowledge: I want the mind
to delve in the subject, to fall in love with it and to try and understand it
in its depth. That’s what I’d like. Like a person fond
of any subject: mathematics, for instance:
the person attends class, listens to the teacher, at home, one checks the book
and personal notes, thinks about the subject,
establishes connections but all of that aiming at
understanding and growing. It’s not random thinking. The person, then, says: “Human beings are like trees…” There is an example
that says this. No, it goes like:
“The whole creation is like a tree whose roots are in the sky.” “Impossible! How can
the tree’s roots be upwards?” Dude, it’s a metaphor!
It’s symbolic! One must read beyond it. “urdhva mulam adharshakam”, the roots are upwards,
“urdhva mulam”, “adharshakam”
and the branches are downwards. “So, the tree is upside down. Yeah, right. This is bull! Children’s tales!” Many western researchers,
once they first reached India, said that all such Upanishads
were children’s tales, since the literal analysis
of all sentences and teachings won’t take one anywhere.
They are too limited. One needs, thus, a mind who is willing
to interpret difficult texts, understand what is being said
and who gets to trust the teacher as someone with
something to teach. If I see there’s
something to be taught, if I trust the teacher, if I feel
that there is truth in all that and if my mind
doesn’t boycott me, Vedanta unfolds swiftly. It’s only a matter of time. In two or three classes,
you’ll see yourself differently. That’s what people experience
when they study. So, in this first half of class… oh, there is still time!
We started a bit late. Any questions? No? Ok, then let us continue slowly. I hushed since I thought
there would be no time, and now I said it all
and we still have five minutes! Let me slow down, then. Then, the first part of this study
requires student preparation, a mind tuned to
a capability of thinking, and, now, the third element:
a heart ready to open up. A heart ready to deal with others
and with oneself as equals. It is exactly this open heart
that is produced by a life of yoga. This is widely misunderstood. Sometimes we hear of “yoga”
and think just of a set of poses. But yoga,
within the Vedic tradition, is the name of a lifestyle,
sometimes even devoid of asanas! It’s a lifestyle that leads one
to open up one’s heart. How is this lifestyle?
Well, there isn’t a rule: “you must do so and so,
not wear shoes inside, etc.” At this point,
rules are no longer needed. This lifestyle requires one
to be authentic. One must be capable of getting
in touch with what is purest within: internal truth, a truth in dealing with
the world and people that was pushed away due to my
social ways and indoctrinations. I learned I couldn’t be myself
if I wished to be accepted. I was told to wear a mask,
to be perfect, to make no mistakes, and that, if I really spoke my mind,
others won’t like me. Such messages are internalized
within us through many ways. When we deal with people,
then, everything becomes heavy. It does, because,
then, imagine: you’ll talk to someone
who loves the piano and say: “I’m a great piano player. Mozart is kid stuff. I’m at another level, now. I play more organic, contemporary,
free-style pieces. Musician’s talk!” The other person, then,
is charmed: “Wow, he’s so knowledgeable!
He’s so secure and articulated!” You both go eat out
and there it is: a piano. She’s like: “Oh, play me something!
Play us something nice!” And calls the waiter:
“Can he use the piano?” “Oh, god.”
Here comes the tension! You rush to the restroom:
“I don’t feel well today, I can’t play right now.
Not today.” Ok, you escaped this time, but
that restaurant is now forbidden. So, every time that person invites
you to eat out, you’ll think of that restaurant
with a big “no” as a destination. Also, other piano players
can’t be present, since they’ll soon see
I can’t play a thing! Then, one starts to set up
a life structure based on something
one is not. A whole universe is created
around me comprised of situations
and people who make my life
a big prison! If I gave here one silly example
of being a piano player, think of how many other things
we don’t store internally aiming at displaying
perfection to others! Our opinions, our desires,
our lack of will to do things: “I’m not willing to do it,
but I can’t just say it, so I’ll just say:
‘I can’t go to your party. I was already otherwise engaged’.”
You were not, but you say this, since you can’t say
you’re simply not willing to. It’s inelegant. Then, what happens? We set structures and live through
characters who are foreign to us. Necessarily, we can’t be at peace,
since how can we relax? When do we get to relax? Not even by ourselves! When I go to bed at night
I’ll feel anxious and guilty, embarrassed by all I did,
guilty towards whom I met, about how I behaved,
about what I didn’t say! It’s not only about the active,
passive reactions count, too! Someone steps on your foot
and you hold back. “Why didn’t you scream?”
“I don’t want to be rude.” “Dude, it was painful. Scream!” “I can’t!” Come on!
This isn’t healthy. Other problems
will unfold from that. Do you know when we do
let things out, though? In the worst moments. When that other person
is fragilized, they’ll be ironic: the other has just had a hair cut
and it looks horrible. You’ll, then, say: “It’s revenge time
for that stomp on my foot!” “Great hair-do!” “Well, at least it was cheap!”,
she’ll respond, spiteful. A whole situation emerges
where ironies abound. To summarize it, it’s about a set of standings
we take in this world which hinder us from
getting in touch with ourselves, with the internal purity of our
feelings, desires and needs. The life of yoga, is, thus,
a process of uprooting such denial, this denial which was
self-created and fostered. Asanas, meditations,
pranayamas and such are but methods to help one
release oneself, liberate oneself,
become who one actually is from the relative,
social standpoint, even. It’s a big challenge,
not a simple undertaking. That is why the life of yoga, once it starts to work
and we begin to understand, like an antibody, it goes
through all the layers of our life: whatever we can do to become
more real and sensitive, we’ll do. This set is what is called
the preparation of a yogi, which is needed for him to study
shruti shiras, the head of the scriptures. All that goes against this
internal movement of self-healing is set aside by us. This is the topic of our first half. We’ll go into a short break, but I’ll be here in case
you want to chat or ask questions and we’ll start the second half
in five minutes. FIND THE PEACE WHICH IS
ALWAYS WITHIN YOU FREE VEDANTA ONLINE COURSE
TUESDAYS AT 7 PM A PRODUCTION BY SATSANGA ONLINE
TRUE KNOWLEDGE ISN’T IN THE BOOKS:
IT LIES ONLY IN THE HEART…

12 thoughts on Curso Online Gratis de Vedanta AULA 7.1 com Jonas Masetti

  1. O verdadeiro conhecimento, está no coração, quando desperta a vontade de crescer em busca da paz interior. Gratidão pela aula, verdadeira sabedoria de Yoga.

  2. Não sei se você irá me responder, visto que esta postagem tem mais de 03 anos, mas vou ariscar e fazer mesmo assim. Observei que segundo o que você disse há 108 Upaniṣads e esta informação me levou a fazer uma analogia com as 108 contas do japamala, esta numeração é apenas coincidência ou é um fato correlato?

  3. Ah! Jonas! Que bom ouvir sobre a forma de se comunicar de um 'mestre'. Eu me achava intolerante por não conseguir manter a atenção numa conversa lenta, espaçada, cheia de sorrisos de buda intermináveis como tempo de reflexão entre um pensamento e outro… Sempre achava que cognitivamente isso não era o ideal, mas minha mente me condenava como 'acelerada incurável", incapaz de diminuir o ritmo mental para alcançar o mestre… Obrigada por me libertar!

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