El camino de las tres mentes, un esbozo de camino hasta la realización de la naturaleza de la mente.

Today we'll talk about how these mental modes we've seen these past few weeks— the unconscious or absorbed or reactive mind, the conscious or mindful mind, and the realized mind—appear, intensify, disappear, and structure the mind during a possible spiritual journey. The approach we're taking here is based on experience; that's essential. We can't speak from theory alone. But it's also based on comparing that experience with many other Buddhist models of evolution. Okay? And that's why the framework attempts to connect evolution in some Buddhist models with this proposal. Okay, let's get started. First, the first stage would be the stage of unconsciousness. It's hard to believe that someone could live 100% of their time in this state, in the state where only your unconscious, reactive, absorbed mind is present all the time, every hour, every moment, day and night. It's hard to believe, although there are people who surely spend a great deal of time in this state, perhaps more than 90% of their time. These people who are always rushing around, always seeming lost in their thoughts, with almost no time for reflection, and so on. It would be a stage minus one of spirituality, probably nonexistent in its purest form. It must be said, and I take this opportunity to point out, that there are no fixed concepts in reality. That is to say, when we talk about, for example, someone who is only in the unconscious mind, we must understand that it means they spend most of their time in the unconscious mind, not that they have reflected absolutely all the time, not a single second of their life. Well, even before the beginning of spirituality, a whole spiritual journey, we are in stage two, in which there is a small mindful mind that appears from time to time, while we spend most of our time in the absorbed mind, lost in our thoughts, watching TV, and so on, totally absorbed, without reflection, but there is always a small amount of time in the mindful mind. Remember that the mindful mind is not an intrinsically spiritual mind; it is not at all. It's a mind that enables the spiritual path, but it's also used for learning, self-reflection, metacognition, and so on. Whenever we stop, avoid being absorbed, remain present, and engage in some activity, we are in a mindful state. Now, if one is interested in spirituality, this mind, the time spent in this mindful, non-absorbed, or metacognitive state, increases, which is what the third line expresses. The mindful individual is the one who makes an effort to be in that mindful state for longer than usual. And it's important to understand that while we meditate, we are also in a mindful state, unless we briefly allow ourselves to be carried away by thoughts. Therefore, the individual who meditates and strives to be mindful gradually increases this capacity. The first transcendent step in spirituality would be when, after following a particular path—be it Hamudra, Zou Chenzen, or any other—we realize the nature of the mind and have a kenso, or a first perception or introduction to the awakened mind, which we represent here with another circle. As we have said many times, this kenso, this awakening, whatever we want to call it, will be lost, but we will be clear that this third mental mode of functioning exists. If we consistently continue on the path, whether because we see it clearly or receive good guidance, etc., the sudden and fleeting experiences of perception of that awakened mind that are lost will be repeated. Therefore, the time spent in the awakened mind will gradually increase. There is a subsequent awakening—it could be called many things, but it is difficult to map them; I don't know if it is Satori, or something else—in which, after this kenso, the nature of the mind stabilizes. Here in the diagram, it says "realization." When it stabilizes, it means it has essentially absorbed the mindful mind. You may still see the reactive mind, depending on our attachments. A person without attachments wouldn't have it, but there is no longer a mindful mind. Whenever we activate metacognition, or that way of being in the present, of being conscious, we will be in the realized mind. This point, as I say, may be the savior of some disciplines, or perhaps not. In any case, it is the consolidation of this stage afterward. And now we follow the Mahamudra model more closely, which describes the very advanced stages of the path to liberation with greater precision. There will still be two stages that, although outlined very briefly, can also take a very long time, just like the previous ones. One occurs in the stage that in Mahamudra is called a "taste." It is a non-dual stage in which the idea of ​​the subject disappears; it disappears here in this stage, and somehow everything begins to happen in a single space.