I have been learning to function by acquired habits, that is, by virtue of conditioning.

Maybe I'm so happy thinking that we're all going together, and I'm alone out there.

basic factor that prevents me from growing.

1 is that which I have said, to acquire habits, and then to function according to those conditioned habits.

This other factor is that the exterior is imposing on me, from the beginning, a model of behavior.

The exterior tells me how I should be, and how I shouldn't be.

And this how to be goes beyond what it seems at first.

Because it tells me what is right for me to think, what is right for me to feel.

So it's not just an external behavior, but an internal model.

And it doesn't just impose this model on me, but it judges me and condemns me es un modelo interno.

Y no solamente me impone este modelo, sino que

me juzga y me condena de acuerdo con mi cumplimiento a este modelo.

Si a la medida que yo no cumplo el modelo, el exterior me critica, me rinde, me desaprueba,

If as long as I don't follow the model of the outside world, they criticize

me, they ridicule me, they disapprove of me, or they reject me.

And since the little child needs the support of the outside world because it nourishes its environment, then the little child has no choice.

So, as I accept the model, to receive acceptance and appreciation, I prevent myself from being spontaneous.

The exterior becomes the norm, becomes my God.

Not sincerity, not spontaneity, not inner freedom, not the deep, but the external.

And of course, the measure that for me becomes more important, being in agreement

to be in agreement with a model, than to be more and more myself.

In that same measure, I have forbidden myself to grow.

If there are any questions, those who don't understand that well,

Which doesn't mean that the exterior doesn't have to give us models.

We need models to be able to live together.

If there were no common models, we wouldn't be able to understand each other.

The problem is that the child is judged and valued by virtue of the model, and nothing more.

So the fundamental cult is made of the model.

In such a way that the objective of the so-called education is usually, in practice, that each 1 behaves in the way that is due.

Not that the child lives more and more his authenticity, his fullness, that he comes to discover the genuine, the deep reality.

No, the most important, the fundamental, is that they behave in the right way.

And this is not only education in schools, but in the family.

In the family, children are loved a lot, in general.

But in the family, what is interesting, especially in practice, when the mother is burdened with many worries and activities and the father with the problems he may have, what interests him when he gets home is to find a harmonious, happy home.

And not that there is a stir of fear or that there are discordances and fights.

And therefore, what is imposed in a verbal or non-verbal way, what is being imposed is that there is harmony, and that there is obedience, and that each 1 does what he or she should do.

That is, a real priority is being given to a way of behaving.

It drowns the possibility of a real, profound growth.

Because the child turns out that every time he tries to be spontaneous, he puts it aside.

And what is generally gained is a repression or incomprehension.

And that is why the child is not propitiated, is not helped to grow, to be more of the same in all aspects, but to be a better boy, a better student, a better such-and-such, always a way of being.

The way of being and the being are more valued.

So, these 2 factors, the imposed model, and therefore the worship of the model, and the habits acquired or conditioned conduct, are the 2 main factors that are preventing 1 from continuing to grow in intelligence, energy and affectiveness.

And for this reason, having in us the possibility of reaching a concrete fullness, as concrete beings, not referring to some spiritual planes, which I will talk about later, but here, as a concrete being, being destined to be able to live an incarnated fullness, we are generally living an incarnated frustration.

And it is basically because of these factors.

And these factors that are not understood in ourselves, that are not seen in ourselves.

1 can theorize, as it seems that we are doing now, and say, yes, yes, this is like that.

The important thing is to see how this is currently influencing me.

My current way of feeling is a product of conditioning, or a product of models, a product of ideas that I am accepting without realizing that I am accepting them.

As I ignore, because I don't look at it, What is happening in me, I only realize that I am living unsatisfied.

And then I try to get satisfaction with the means that I have been seeing in my experience.

And it is to look for certain people who are more favorable to me, to look for certain circumstances, to look for certain ideas or ideals, that seem to produce in me a stimulus of hope, of illusion, of love, of satisfaction, etc.

Because I'm always looking for the exterior, that something exterior gives me, under the threat that the exterior, another exterior, takes it away from me.

And at no time am I looking for the fullness where it really is.

In other words, an alienation, an alienation, a living outside of oneself is being experienced, which in itself prevents me from finding myself.

And that's why this is projected, thinking of an ideal society, in which everything is very good, so that no 1 hurts me, that everything is very generous, so that no 1 messes with me.

And it is projected in a series of ideal models, which are nothing more than projections of current incomprehensions and dissatisfactions within us.

Instead of solving the problem where it is, we tend to make other projections and idealize them, whether through ideological, philosophical, political, or religious systems of any kind.

I mean, even against the society we create, in short, what we are going to do is not right.

If we think that we should leave these premises that we have been taught, and internally, in short, We see a way of life, 1 way or another, to subjugate.

Should we do it our way, even if others call us not to do it?

I mean, I'm not someone to say what to do or not to do.

My function is not to give another model of behavior.

Yes, for example, with the education that our parents, our teachers, gave us, we reached an age where we intellectually believe that we can take another path, follow it, against the opinion of others, even if others, society, deny us that this is not right, that this is wrong, and we believe that what we do internally is right, we must do it.

Yes, and I don't know what you should do.

What you should do is a resolution that you have to adopt.

What I intend is not to say what we should do or not.

I intend to show what is happening, so that having more information, 1 can discover and act accordingly.

But in any case, what 1 decides is his own matter and his own responsibility.

Because if I'm saying, yes, do this, no, no, we are already changing sides.

To realize is to see for oneself, to assume one's own existence.

And 1 cannot assume in an effective way if 1 does not know that, if 1 does not see it, of course, if 1 is not understanding it.

So, what is about acquiring information so that 1 discovers within oneself if what is said as external information is true.

And then this vision, this immediate contact with the factors that are inside allows us to do things, to change things.

But in any case, it is always 1 who has to decide what he does and what he does not do.

Otherwise, this would not be a course of realization, but of domestication.

Although sometimes the answers are not always clear.

Antonio, when you spoke about the model that we impose on children, in school and at home, I didn't quite understand that part you said, that when 1 is tired and wants harmony in the place, that it should be a model that reflects spontaneity.

The children are at home, playing, waiting to receive their parents to play with them.

And it turns out that the father comes and is dazed with the issue of payment that he does not know how to attend, or with things that are wrong here or there.

And he waits to get home to live the joy of harmony and affection of the children and the wife.

And the wife, in turn, is tired of fighting with the children, of fighting with the market, and with all the things.

And she waits for her husband to finally rest in him.

And of course, this combination is explosive.

The result is that there, it ends with 4 screams, because he screams more, He can be the father, he can be the mother.

And the others, who are between our legs, can be quiet and submissive and happy.

At home, I must be an obedient and happy child.

And in school, it has happened to him before.

In school, he will have to be an obedient and studious child.

I am exaggerating, and there are moments of inflection, right?

But as long as there is this, this is what tends to add up.

I am valued as I am, in the way that they believe or expect me to be.

Therefore, this behavior, this model, is what is good for others.

Of course, there comes a time when I reach a point of this model.

I am not valuable for myself as I am, for what I intrinsically am, but for my external quotation, for my particular way of being.

And this makes the mind configure a particular model, which is not only a functional model for particular needs, but little by little 1 identifies with that model and then lives from the older with the opposite

Therefore, if we are living with accepted models, Models that we accept but at the same time reject.

We accept them in relation to our behavior with the outside world.

We reject them in relation to being ourselves and feeling authentic.

So they are always models that create duality, ambivalence.

the other hand, I have got used to responding to situations in a mechanical way, because I haven't learned, I haven't been able to continue learning to respond with authenticity.

I'm more used to responding with learned responses.

So, while I am functioning in this way, in virtue of accepted ideas, and in virtue of my own habits, it is evident that I will never be

not acquiring more habits, or different habits, or learning to change models.

It is evident that all this is what is most radically opposed to the discovery of a very deep niche.

All this can be, to a certain extent, necessary or useful in accepting models for external behavior.

But the problem is that I don't live these models for external behavior, but I believe them.

And then I live them in relation to living myself.

In a word, I am identified with the models.

We will see this in greater detail tomorrow.

So, while this is working, I have the path totally closed to the discovery of my inner plenitude, of my authenticity.

The first thing, the very first and the last of all, is that I learn to realize what is happening.

Because while I am working without realizing all this, whatever I do, it will be joining the drift, following a model, following an ideal, an ideology, or another, or another, always looking for something external to me.

Something that will take me away from myself, even if it promises what it promises.

The first thing is that I learn to open my eyes and learn to discover for myself what is happening in me.

That means that it is necessary for a great interest to awaken in me to discover what is happening, to see what is happening at every moment.

It is not a moral exam of conscience, but simply an observation in the face of a discovery.

Therefore, it is with this attitude of scientific discovery, in a certain impersonal way, that 1 has to learn to be alert, interested in observing what is happening in me constantly.

But observing what is happening in me constantly does not mean that I am thinking about myself.

Because when I think about myself, what I do is add more trouble to what I already have.

Observing is a simple act, for which I direct my attention to see, not to theorize, not to compare, not to speculate in any sense about what I see, not to interpret anything, but to see.

This is the fundamental attitude, and that we must clearly distinguish from what is to think.

It is to direct attention with the desire to see and understand, but without wanting to draw conclusions, whether good or bad, or to refer it to a theory or another.

It is to see with the desire to understand things in themselves, to observe what happens.

It's an attitude, we could say, scientific.

An attitude of observation, of discovery.

Not to develop a theory with what I see, according to the models that have been told to me, that you have

be like this, or you have to be in another way.

It is to observe to see and discover what happens, as if it were a mechanical breakdown of an engine, which, to begin to theorize, is of no great use.

What is needed is to know how to observe what is happening there.

This is the fundamental attitude, to develop an attitude of attention, of interest, of observation, of discovery.

Because when thought is referring to 1, this is the fat river, the father and mother river, because it is the mother of the other rivers.

Which is when I become myself, the object of myself, which will prevent me from being fully subject.

As I think of myself, this can lead to many literary works, many introspections, and everything else.

But to leave the discovery of oneself is fatal, because it is turning oneself, the idea of oneself, the ideas about oneself, the object of oneself.

So it's a kind of narcissism, in which 1 is locked up in one's own mental cage.

And a simple act that leaves my mind available to live in the present what is happening.

Instead, when I think, I am already absorbed by the object that I am thinking, and therefore closed to the exterior.

I can be attentive to what is happening in me and at the same time be open to what's happening around me.

And you have to capture this distinction very clearly, between being attentive and interested, and what is to think, speculate, reason, judge, compare.

I'm trying to see if you see it clearly now that I'm explaining it.

If there is an idea, it is simply to give the name to what is being seen.

That is why the mind leaves it available.

On the other hand, thinking is a reasoning.

This is like this, it is for this, for the other, this is not good, we are confused.

Until 1 is able to do it in the present, in the direct.

That 1 is totally in action and at the same time totally awake.

But it can also be done at the beginning, in different ways.

Is there a fundamental duality in the model that we are using today?

And, as you said, does the model work with duality?

The model works with ambivalence, yes, with duality.

Yes, 1 thing is the vision of what is correct, another thing is how we function.

is a way of functioning, but it exists in virtue of a wrong vision and of partially unifying oneself.

At every moment, The exterior that impacts us and our response should constitute a unit.

I stop the exterior and crystallize it in a model.

Or the exterior is in relation to the model.

The moment I crystallize something, I am creating duality.

I do something and I am creating duality.

It is the most efficient way to update intelligence.

To look with the desire to understand, with interest.

What is mechanical, what is acquired, what are habits of the past, there is only 1 way to remove them.

All the strength of the habit is in its unconscious character, that is, they function outside our actual consciousness.

So, the only real way to eradicate them from the roots is to allow them to be aware of what is working until now, unconsciously.

At the moment that the unconscious is integrated with the conscious sector, Everything I do consciously will affect this sector that was unconscious.

So, the moment I allow something unconscious that worked automatically, independently, and I measure it, I become conscious, a connection is formed, an interaction between the conscious and the unconscious.

And then this is no longer a closed circuit, a closed system.

And because it is an open system, my understanding will affect this circuit.

When I am looking at something that works in a conditioned way, and I am looking at it, that part that looks is not conditioned.

And because that part that who is free from all conditioning, affects the deconditioning conditioning.

It's not the same as I said before, but in other words.

So the way to solve the unconscious is to make it conscious first.

Only that which we become fully conscious of, we can transcend.

So letting go of something, goes first through a full consciousness of that something.

Everything that we keep unconscious, binds us, conditions us, leads us, dominates us.

I can only be the owner of something when I am fully aware of that something, because then something in me includes it and at the same time is beyond that something.

That is why all the work of realization will be a work of awakening my ability to be conscious.

Not to play hide and seek with myself, as we have spent our whole lives.

To face the truth, however unpleasant it may be.

Because only when I can consciously accept what is inside me, then I can consciously let go.

Because the detachment and the transcending of something always happens through the full awareness of that something.

Otherwise, that something will be chasing me from the unconscious and will be affecting my way of functioning.

And when we talk about higher stages in which we try to release some areas of awareness to go and discover others, then all this will be a burden that will be preventing me from being available to awaken to other levels of higher trust.

I am not sure if I understand well what you mean by observing.

You say that observing is simply wanting to see what you feel in every moment.

And, well, if that's the case, asking yourself why.

You have to ask yourself why to be able to see why you feel that way.

1 can ask oneself why, but it's the same attitude of interested observation, observation with interest, that implies that attitude of discovery.

When attention is maintained, at first you only see 1 thing that happens.

I see that in front of a word that they say, I am changing.

I look again, and the same thing happens again.

That I keep observing that change, even when I've already seen it.

So when I really learn to keep observing, observing alone, not theorizing, that same phenomenon, when it seems that there is nothing else to see, everything is seen, but I continue, curiously, then a capacity for deep vision develops.

And this deep vision allows me to see what is just behind that appearance.

And deep attention brings with it the deep reality of the appearance of the place.

If it is always behind everything, immediately behind everything is the cause of everything.

I can be theorizing, and I may be wrong, but if I look, I will penetrate that.

Then, for me, it will be an immediate and evident vision.

I can see a little bit at the moment, but it never deceives.

What deceives is to interpret what I see.

And that's why developing this ability to see, to be attentive, developing it tirelessly, is the way to discover things with certainty.

Not because I see something, I see a theoretical tingling about what I have discovered, as most ideological tinglings have

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