Archivo de la etiqueta: Emotions


Si la rabia fuese ese sentimiento, tan extendido por lo demás, de resentimiento, reconcomio, envidia, despecho, y deseo del mal ajeno, sería una emoción abominable, y patética, a la que habría que borrar definitivamente del registro de lo útil. Pero esos sentimientos rastreros son sólo, en el MAT y en la vida real, falsas emociones que sustituyen y usurpan el lugar de otras emociones sanas. Y, como en todo en la vida plena, no es porque algún usurpador se haga con una palabra preciosa –como “amor” o “seguridad”, o “plenitud”, para engañar a su víctima antes de clavarle el puñal, que habría que renunciar a dicha palabra y dejársela a él (pues eso sería despecho). Lo que hay que hacer, es limpiarla, devolverle su significado real, y prohibir al estafador emplearla para usurpar nuestros sentimientos auténticos. Y, para hacer eso (rescatarlas y limpiarlas), sólo disponemos, de entre nuestras energías innatas – que como todos saben desde el MAT, son nuestras EMOCIONES AUTÉNTICAS,únicas energías válidas de las cuales disponemos para funcionar integralmente e íntegramente- de la rabia auténtica que el MAT redefine como “nuestra capacidad innata de percibir las mentiras, agresiones, manipulaciones (y otros tufos que “casualmente” percibimos con el único sentido ligado y unido a la rabia: el olfato) y nos capacita para reaccionar ante ellas”. Y, reaccionar bien, con rabia auténtica, significa, en el MAT, decir de inmediato ante ellas, “¡Así no!” y denunciarlas y “¡así sí!” y proponer algo más vivo, más sano, más sanador. Y esto es precioso. Y eso es orden en marcha, en movimiento; ética haciéndose cultura viva. Sigue leyendo



An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot
©Preciada Azancot

Smell is the sense that puts our rage and the Vitaliser together. We could naively ask ourselves how it is that the Vitaliser in justice assigns the other five senses to the other structures and emotions, and keeps for itself, with the function of vitalising us, giving us energy, putting us in movement and action and imparting justice, such an apparently modest sense as that of smell. How can we receive the impulse of perceiving, feeling, sharing, assigning, reacting, denouncing, attacking, diluting, dissolving, vitalising, curing, eradicating, mobilising through the mere sense of smell?

MAT’s JUSTICE SYSTEM - Preciada Azancot

MAT’s JUSTICE SYSTEM – Preciada Azancot

The best thing to do is experience it first, then comment on it. We will start with these exercises:

1) Imagine, as in the previous exercises, that you have none of your senses and the only one you recover is smell. What do you feel? How do you perceive the world? What do you discover?
2) Imagine that you have your five other senses except for smell. What do you feel? How do you perceive the surroundings? How do you perceive yourself? What are you thinking of doing?
3) Do this exercise with a partner: smell your partner’s wrists, neck, face and head. What do you discover?
4) Next, and with the same partner, ask him to tell you things that are true and smell the same places as in the previous exercise. What changes did you find?
5) Next, and with the same partner, ask him to tell you a series of lies. What do you discover?
6) In a group: place a bandage over your eyes and ask your companions to approach you and place their wrist beneath your nose. When they do it, they are to tell you their name. Retain the smell. Next, changing the order in which they presented themselves, ask your companions to approach you again and, without saying anything, place their wrist under your nose. After smelling, you must try and identify each one of them by their smell. How many did you get right? Do you notice that people who normally use rage a lot have a better sense of smell?
7) Imagine that you are in a cell locked up with a companion. The person dies and you are there with his body. Days pass and the body decomposes. What do you feel? What do you intend to do?
8) Imagine that you attend a course and that a person of pleasant appearance sits next to you. You discover that his feet smell terrible. What do you feel? What do you do?
9) Imagine that you go to a restaurant and ask for your favourite fish. You discover when you go to try the first mouthful, a horrible smell of rotten fish. What do you do?

If you did these exercises well, you will have been able to perceive in each example that rage arose and its consequential reaction. When we have a refined sense of smell, we feel rage when faced with unpleasant odours and vitality and vigour in response to pleasant smells. A bad smell will make us draw back, in a movement of repulsion and rejection (disgust), all of which are an expression of shades of rage.
If the exercises were done well, and when one has a trained sense of smell, variations can be perceived in one’s own and another person’s smell when we lie or are lied to. For this reason, when a person is trained, he perceives liars and manipulators through their smell.
In the same way, the illnesses that are characteristic of bad administration of rage produce a characteristic bad smell. Such is the case of cancer (rage instead of love and love instead of rage) and of AIDS (rage instead of joy and joy instead of rage). This is not the case for example of pulmonary diseases (fear instead of love and love instead of fear).
The smell-rage-Vitaliser combination has its colour: RED. The vitalising and warming power or red is well known. It is a vital colour that renews and enlivens. It drives one to action. Anger, which is inflated rage, is a passion that leads us to want to see blood flow. When we become angry our skin reddens and blood rushes to our eyes.
When we have problems with expressing rage, it is beneficial and appropriate to dress or surround oneself in red.

We have also observed how persons who live with detestable, lying and manipulative people disconnect their sense of smell so as not to feel rage and separate themselves from them. Sometimes, a person with a very good sense of smell suddenly loses it. A good question would be: against who or what does he feel rage that he does not want to be aware of?
In common courtesy, rules of hygiene intervene, such as bathing every day and using deodorant, so as not to bother and irritate others. Smelling good is a question, not of good manners, but of justice, the Vitaliser’s function. If not, we expose ourselves to shameful expulsion. And deserved.
When we feel down or indecisive, the healthiest thing is to dress in red. When we want to reanimate or revitalise somebody who is depressed, it is suitable to make a gift of a red item of clothing. When, on the contrary, we are irritable and irascible, it is advisable above all to avoid red and choose blue.
A good meditation exercise, which gives very good results for curing the Vitaliser and rage, is the following:
Sit in a meditation position, and make a HEALING AND VITAL RED COLOURED ENERGY penetrate through your nose, trying to smell it. When you have it in your whole body, keep it there for two minutes. Condense it and make it denser a minute more in your stomach, liver, intestines and anus. Never place it intensely in your sex, contrarily to what the books of the chakras indicate, because you would invert the joy-rage axis.

The Splendour of the Human Being - Preciada Azancot

The Splendour of the Human Being – Preciada Azancot

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot
©Preciada Azancot


Our inventory is not finished. In the previous chapter we have presented an inventory of our structure, in other words the installation, the apparatus and the architecture as if it were a house. We have seen the foundations, the floor slab, the master beams and the facades – our Rector; we have seen the way the various rooms are arranged and communicate – our Synthesiser; we have seen the walls, environment, garden, land and plants where the house is physically located – our Vitaliser; we have seen the doors and windows that make the house accessible – our Protector; we have seen the architect’s creation with all its special characteristics – our Transformer; and we saw the house there, lit up and bathed in sunshine, in its totality, integrated into its surroundings – our Orienter.

MAT Personality Structure - Preciada Azancot

MAT Personality Structure – Preciada Azancot

But now, for the house to function it will need lighting and electricity, its water supply, drainage system, natural light, telephone connection, television aerial, all taking the example of a house, which is a bad example because it involves a human creation. And no human being has been capable, until today, of creating a living organism: not a plant nor an animal and much less a human being. The human being is not capable of creating even a leaf or a tree, not even a mosquito. A structure that we do not have would be needed to be able to do so. At least until now and as far as we know.
What we want to point out is that for equipment to function properly it must have the energy installed that is capable of making it work. For example, having a computer is owning a marvellous machine that imitates part of our Synthesiser. But without electricity there is no way of making it function.
And our structure is the same: it is an amazing, marvellous, formidable apparatus that cannot function without its suitable energy. MAT reveals that we have six types of energy, each one specialised in the functioning of one structure and that these energies are the six innate authentic emotions of the human being. This is the second great discovery of MAT, after the discovery of the human structure. The third discovery in respect of the installation and engineering of our structure’s functioning is that we have six senses, each one specialised in stimulating an emotion, which puts its corresponding structure to work. MAT takes off from these three realities. We are right to say it takes off, and in no way finishes.
But let’s not rush: most people believe that the energies that move and make the structures function are not only the emotions. They would tell us that passion, ambition, determination, longing, resentment, desire of power, etc. are the forces that move us to action and that they are more determining than the emotions because they are stronger and last longer. We answer that this is totally correct and that we are going to show that all those forces that move us are, in reality, emotions, as we understand and define them in MAT, and only emotions.
We refer, naturally to the energy that makes the apparatus work, not to the apparatus in itself, where, as a result of the earlier functioning of the energy, each structure has functioned and accumulated its own experience of its structure’s functioning. For example, in the Rector, and due to its earlier functioning, there are beliefs and values. In the Protector there are established alliances. In the Vitaliser there is health or disease. In the Transformer there is all the already created work and a consolidated personal growth. In the Orienter there are certainties and experiences. In the Synthesiser there are filed data and acquired knowledge. And all this capital that we have achieved thanks to three things – the apparatus or, in other words, the structure, the energy capable of making it function, in other words, the emotion, and the senses, in other words the antennas of connection with the world – we can keep, make grow or change, only if we put one or various structures to work, connecting or plugging in its natural emotion. We will leave the study of the senses for the next chapter. For example, let us suppose that we have a negative belief that bothers us in the development of our life such as “it is bad to show emotion” and we wish to change it for a positive belief: if we do not connect, in this case and as we will see, fear, to its innate structure, the Rector, we cannot make contact with the danger that maintaining a belief of this type entails for us. It is fear that will make us decide to change it for a healthier belief and one that offers less risk of loss. When we explain the emotions, we will look at more examples. For now we know, obviously, that everything acquired in each one of our structures is determining for motivating us to want to act, but that only emotion is the energy that allows each structure to function and to have been able to accumulate the wealth of experience to which we will resort at the time of acquiring more potency. And now, let us examine the arguments that were given to us two paragraphs above.
Passion forms part of the love category in a very high degree. Ambition forms part of the joy category in a false and supplanting expression. Determination belongs to the pride category to a very strong degree. Longing, as we already saw, is the maximum expression of love. Resentment forms part of the rage category but badly focused. The desire of power forms part of the pride category badly focused. And we could multiply the examples to show that everything that drives to decision, action, reflection, creation, reaction, or anything, always, always, is an emotion. From our research over 120,000 cases we have never found one case that leads us to think the opposite. We remain alert in case one arises.
Of the schools that arose before or after us, in other words to date, where emotions are concerned the only one that satisfies us is Transactional Analysis that made, through Schifft, decisive contributions in the field. From our complete training in Transactional Analysis, Human Science created by Eric Berne in 1910, we maintain, with much pride, the notion introduced by his followers (Schifft), of authentic emotions and their differentiation from supplanting emotions, in other words, those that replace authentic emotions, which that school calls supplanting and we simply call false emotions. We agree with the definition of authentic emotions, defined as those that are proportional to the stimulus in quality, intensity, duration and empathy. We only dissent where empathy is concerned because, as we will show later, an emotion only produces empathy in the person who is capable of feeling it and produces incomprehension and rejection in those who are incapable of feeling it, either for good if the emotion is false and the receiver authentic, or for bad if both feel the same false emotion.

That the emotion be proportional to the stimulus that produces it appears to us as fundamental as it does to our transactional colleagues:
– Proportional in quality means that a stimulus suitable for producing one emotion will not produce a different one. For example, if somebody dies, the authentic suitable emotion is sadness. If anybody reacts with joy, or with rage, we will say that those two emotions are false. Of course there are people who react with false emotions. Each one of us has their own, and later we will show why and how they are gestated and install themselves in our structure. The fact that we may all have false emotions, many and numerous, does not mean that they are authentic.
– Proportional in intensity: this means that the emotion to be authentic must not be out of proportion in relation to the stimulus that produced it or ridiculously small in respect of it. For example, if somebody pushes us and then insults us in the street, the authentic response is to feel rage and express it to the aggressor in a controlled and efficient way. If instead the offended person reacts with guilt and apologises smiling or if he reacts with hate, takes out a pistol and shoots the aggressor we will consider with our Transactional Analysis colleagues that the emotion is false through deficiency or excess.
– Proportional in duration: means that the emotion is exhausted when it fulfils its function and does not extend beyond that time. For example, we ought to feel rage against a neighbour who knocks down a boundary fence between his land and ours and rebuilds it two metres nearer to us; we ought to confront the aggressor and if he does not rectify, submit the problem’s resolution to justice. That would be acting with the authentic emotion. If, on the contrary, we accept the fact after five minutes and continue our life as if nothing had happened, or if, for example, we put down poison – eaten up by hate – to kill the animals and plants on the neighbour’s land one year after the event, our response will be false. If, for example, our grandmother dies and we cry and go into mourning for three months, the emotion can be authentic. But if we are still crying and dressed in black three years later because we cannot be consoled, the emotion is considered false.

Our similarity with Transactional Analysis reaches up to here where emotions are concerned. Our differences are important and can be summarised in the following way:
– Although Transactional Analysis may – we have never read it or learnt it –pronounce on the fact of considering the authentic emotions as innate, it does not say, contrary to what we do affirm, that the authentic emotions are the only reason and force on top of having a six-dimensional potential structure, as we already saw, from which the foetus has been able to form, develop and grow until becoming a human baby. Without the existence in the foetus of the six energies capable of joining the sperm with the egg and, from that instant, all acting permanently, no life would be possible. For us, the emotion functions from the moment of conception and explains not only pre-natal existence but all our personality. This will be left clear in the third chapter.
– Moreover we affirm that, as we will see in the next chapter, the dominant emotion of the mother during gestation is going to decisively determine the formation, physical appearance, mental, emotional, spiritual, social, philosophical, etc, features until encompassing the entire range of behaviour of the foetus and the newborn baby that will later change into a child and an adult, configuring, forever, his personality. This sounds strong and daring but we ask our reader for a little patience until knowing all the proof and reasoning that allow us to make affirmations that because they are different and novel could appear capricious and speculative.
– In the third place we differ from Transactional Analysis in that it considers that there are five authentic emotions. We affirm and demonstrate that there are six and we add, in addition to fear, joy, sadness, rage and love that are already listed by T.A. – as we initiated called transactional analysis – pride as an innate emotion without which all the Transformer’s functions could never be instrumented, fulfilled or produced. No function of organic transformation, of personality formation, of foetal and organic growth, to give only simple examples, could ever have taken place.
– In the fourth place, and as we already said, we do not share the notion of empathy for classifying an emotion as false or authentic. We give a precise MAT definition of each emotion, which together with the need of the mentioned factors that we do indeed share, we consider determining for classifying and evaluating an emotion as authentic or false. Moreover, of all the requirements necessary for an emotion to be considered authentic or false, the one that corresponds to the definition appears to us the most important.
– In the fifth place we affirm that the emotions, the six, are given in a very precise order or sequence that is the following: fear is the basis of sadness, which is the basis of rage, which is the basis of pride, which is the basis of love, which is the basis of joy, which is the basis of fear. In addition we affirm that these six emotions also function, when they do it to perfection, in three associated pairs or axes, namely: the love-sadness axis, which supports the pride-fear axis, which supports the joy-rage axis. T.A., apart from recognising five emotions, does not indicate or recognise any order between them, nor any relation with the personality structure Father-Adult-Child, which is the T.A. structure. The order in which emotions are normally remembered in T.A. is F.L.R.T.J. (fear, love, rage, sadness joy). But this is a didactic order, not a functional one.
– In second to last place, we differentiate not only the authentic emotion from the false one but also, among the false emotions, we also distinguish the typological or inflated emotions, disconnected emotions and the prohibited connecting emotions. We will give explanations about these in the next chapter.
– Finally, we differentiate authentic emotions into original intact emotions, typological re-dimensioned emotions, strong reconnected or never connected emotions, and into re-conquered connecting or vocational emotions.


MAT, we have already said it, considers six authentic emotions: fear, sadness, rage, pride, love and joy. No more than six and in that very precise order, as we will later in this chapter.

– FEAR: The “Ideological Dictionary of the Spanish Language” of Julio Casares, which from now on we will simply call the dictionary, offers the following definition:
“Feeling of anguish in the proximity of some real or imaginary harm. / Mistrust or apprehension”.
We reproach that definition of defining fear by synonyms like anguish, mistrust and apprehension. We propose the following definition:
“Fear is the innate faculty of perceiving the threat of a possible invasion, amputation or manipulation of something alive in you or your surroundings. It is the perception of the fragility of perfect natural equilibrium (harmony) that could be altered by you or by others, endangering integrity”.
In MAT we consider that any emotion whose characteristics or causes do not correspond to that definition can be considered false. We will see examples when we refer to the innate structure that this emotion feeds in a natural and innate way: But we can already examine some examples by way of mere illustration:
For example, feeling fear when faced with something that is not a threat or a risk to integrity constitutes a false fear. In this category we can put fear of freedom, happiness, speaking in public, or any phobia.
Fear passes through a whole range and scale that goes from slight mistrust or suspicion, passing through detection of a threat or risk, reaching retreat or closing off, and escalating up to panic.
– SADNESS: The dictionary gives us the following definition: “Feeling of affliction, heaviness or melancholy”.
Again we consider it a redundancy to define a thing by its synonyms, which moreover, as in the previous case, only mentions three shades in the immense scale of each emotion. We propose the following.
“Sadness is the innate faculty of perceiving the loss, temporary or definitive, of the perfect natural equilibrium, one’s own or that of another, or of something valuable. It is the anticipation of the additional suffering that you will have to sustain to find options and solutions to compensate that loss, eradicate its causes and recover equilibrium”.
The same as in the previous case, in MAT, any emotion that is not adapted to the mentioned requirements will be considered false
For example, any feeling of loss that corresponds to some threat (situation that generates authentic fear as the response) such as an invasion of aggressors in our house is not valid. Feeling sadness instead of fear means that the aggression is seen as inevitable and the person becomes resigned and conformist. Another example: feeling depression in response to deceit, betrayal, or manipulation. The fact that it is common to find people who function that way does not mean that the emotion is less false. The authentic emotion in this case would be rage because it is a question of an aggression, not of a loss. Loss can come as a consequence, not as a cause. That way we remain inert and open to injustice.

– RAGE: rage is defined in the dictionary as follows: “Anger, violent cholera”.
The same reproach. We propose the following definition:
“Rage is the innate faculty of reacting against injustices, manipulations, lies, aggressions and inversions that can alter the perfect equilibrium of your structure or that of others and requires denouncing and confronting them. It is the energy needed for affirming and protecting said equilibrium”.
To start, a finer detail, moreover applicable to any dictionary definition of the emotions: authentic rage is not anger or violent cholera, nothing else. Anger is the maximum expression of rage. We are forgetting the scale, the variations, the degrees, the entire range that goes from deep red to pastel pink. In the same way as fear is not anguish, although it could be valid if we are in an aircraft that is falling helplessly and is going to crash into a mountain. Rage goes from the possibility of moving a hand, because we are free and react healthily, passing through the sensorial experience of rejecting a shrieking voice or a bad smell, followed by slight disagreement, progressing to indignation when faced with a lie or injustice, escalating to the anger that would only be justified, controlling it, if we were accused of murder by our best friend, being, apart from innocent, his greatest protector. That is so that the emotion may be proportional in intensity to the stimulus that provokes it. So that it may be proportional moreover in quality, we propose our definition.
For the rest, the same observation as for the earlier ones: one cannot consider authentic rage a denouncement of something that does not represent an injustice, an aggression, a lie or a manipulation. For example, feeling rage because we miss a flight. The correct thing is to feel sadness because it is a loss, unless we have been sold a ticket showing the wrong time after the plane had left, because then we would be faced with a lie. Another example: if we are competing and the other person wins, feeling rage is a false emotion. The correct thing is to feel admiration (i.e. pride) for the winner and sadness for ourselves (because we lost). Thus we see that resentment, hate, racism, are all cases of false rage that replace, in the present example, authentic pride, authentic sadness, authentic joy. But we will become more aware more of these realities during the development of this chapter.

– PRIDE: The dictionary defines it as: “Excess of self-esteem, which can sometimes be excused when born of noble causes”.
Here, more than in any other dictionary definition, MAT takes the extreme opposite of this characterisation. Here it is not a case, as in the previous instances, of the definition contemplating synonyms on an exaggerated and extreme scale, forgetting the whole range. Here it is moreover a question of giving as a definition the false emotion. Not even the authentic one caricaturised, no, directly, the false one. Let us see our definition:
“Pride is the innate faculty, specifically human, of perceiving and transmitting your creative dimension to the service of love and life. It is growing, making grow, discovering and creating”.
With this, if pride does not begin with admiration, which is a synonym, it is not authentic pride. MAT pride is the opposite of conceit, superiority, desire for power, which for us are instances of false pride that hides and replaces true joy, true sadness and true love. MAT pride is the authentic innate emotion with which we are all born to be capable of growing, transforming, inventing, discovering and creating. It is the only authentic emotion that differentiates us from animals, which, where everything else is concerned, ought to be our masters in the other five emotions, because they have not been contaminated and diverted by social values that enthrone false emotions.
Pride encompasses the whole range and scale that goes from the contemplation of something beautiful, passing through admiration of something grand, progressing through the confidence of being, creating, showing, and escalating to the instantaneous recognition of a genius who nobody had detected before.
All pride that does not correspond to the admiration of something grand, grown, transforming or to the materialisation of some transformation, discovery, innovation, growth and creation at the service of life cannot be considered authentic but only false. Therefore, any exaggeration, all narcissism, desire of power and control over another, position of superiority over somebody, are, to give only a few examples, false pride.

– LOVE: The dictionary defines it as:
“Affectionate feeling that moves us to seek what we consider good to posses it and enjoy it. Altruistic sentiment that drives us to procure the happiness of another person”.
We consider this definition more acceptable because it does not resort to extreme synonyms to define love, although it does introduce an element that for us is the opposite of love: possession. Therefore we propose our definition:
“Love is the innate faculty of creating for another and oneself a safe space in which each can be his true self: what one was born to be. A space in which to recover and conserve lost faculties”.
Our definition clearly differentiates between love and joy, as opposed to the dictionary definition, since it does not combine seeking (which in all events is a faculty of sadness) with enjoying (state of joy). In addition it provides a spatial vision of love. In effect, in the same way that sadness dominates the handling and notion of time, love is space above all. Giving love, for us, is opening a space for the other and for oneself. In addition, this space must be safe and make the causes of fear and sadness retreat. Moreover it must have a purpose, which is that of creating and recreating oneself and the other person, allowing not only conservation of what one has but also recovery of what was taken away or lost. It is a much more committed and active definition that moreover does not mix sentiments and structures that ought not to be confused and mixed.
Love, in our focus covers the whole range and scale, starting with slight liking, moving to affection, progressing to attachment and escalating to the most absolute passion.
To be authentic, love must respond to a stimulus that asks for it, for example a friendly person who approaches to share or offer us his cooperation. The opposite case would be love that is born from a manoeuvre to make us feel jealous. The authentic response would be to feel rage against this manipulation, and in no circumstances love.
Another very widespread example in our society, and moreover it has always been there: the obligation to feel love for somebody because he/she is part of the family, of our clan, of our building or of our country. In MAT, love, if it is authentic, must respond to our definition, in other words receiving a safe space in which to be, and recover what, in other spaces we either cannot or is taken away from us. If a brother or a mother manipulates us, intimidates us, takes away our peace and calm, the authentic emotion in these cases ought to be rage, fear, sadness, but never love at those times. If at another time these same persons give us this protected space for our being and in which to be, then we will indeed feel love. This does not mean that links of affinity, togetherness, closeness and cooperation are not causes of love. They are. It is the when of the emotion that is in play here. When the stimulus deserves it, then there is authentic love. When it doesn’t, if love exists it’s false.

– JOY: The dictionary defines it as follows:
“Liveliness or pleasant sensation generated by the possession or expectation of something good”.
This definition again uses selective synonyms and limited to two states of joy taken from a much wider scale: liveliness and expectation. Where “pleasant sensation” is concerned, we consider it as unidentifiable, because all the authentic emotions are pleasant. In addition, it is a materialistic definition that is linked to possession. We propose our definition:
“Joy is the innate faculty of perceiving and transmitting the flow of life in you and your surroundings with the sensation of complete pleasure that this produces. It is the satisfaction of seeing the certainty of guaranteeing this flow increased, (through accessing truths, and through obtaining things and affection, without manipulation). It is also the relief of unburdening dead weights and recovering your perfect structure and your natural peace”.
Joy covers an immense range, from being able to breathe easily, passing through the celebration of anything amusing, from a smile to a laugh, moving towards the sensation of peace and escalating up to the experience of accessing the truth and the certainty that before was forbidden or hidden from us.
Joy, if it is authentic, is born from contact with what we perceive as a gift that we did nothing to receive. Contact with nature for example, with a gracious animal, with the luminous and serene smile of a human. In joy, as in the rest of the emotions, confusions and diversions abound. For example, feeling joy because somebody is friendly or amiable to us. That stimulus is suitable for producing love and also for responding with care and attention. Feeling joy is a false and very common emotion. In effect, feeling joy when faced with the love of another, is considering, in the first place, that we owe nothing in exchange, no care or effort to create for the person or animal that gives us love a safe space in which the other will be cared for. It is a cynical attitude. On the other hand, false joy will also be considering that that love is a miracle that fell to us from the sky out of the blue, not because we deserve said love because of our actions and sentiments with the person who gives it to us. That is a belittled and insecure position.
There are thousands more examples, but we will take the one of joy on a roller coaster, inherent to hundreds of businesses nowadays, or bungee jumping, leaping into space from a bridge with the feet tied to a cord that can break and in fact does with a certain frequency. These two stimuli are suitable for feeling authentic fear, and not, in its place, false joy.
The relief of unburdening dead weights like an animal or human parasite that was sucking our blood or our soul, eliminating a feeling of guilt, or depression or in general, any false emotion, is a cause of authentic joy.


In MAT, the emotions are all the energy available to us for making our installation work, in other words, our structure. We already spoke of this; we have no other energy.
We assimilate the emotions with the energies available in nature, in an approximate way. The simile is not one hundred per cent valid. It is like a metaphor. Let’s take a look:

– FEAR is associated with WIND ENERGY, in other words, with the force and the nature of the wind.
The wind has basic characteristics and a particular nature. It has a personality. The wind cleans, sweeps, pushes and renovates. It has a tranquil force that can however erode mountains, lift seas, devastate in a tornado. For us wind is the fear of nature.
In effect, fear serves to make threats and risk retreat, placing them outside our safety zone. It pushes, sweeps and cleans as the wind does. And, also, when there is cause for panic, the rush of adrenaline makes us able to lift weights more than our own weight and, like a tornado, sweeps over all the other emotions, dominating them, until the danger has passed and everything becomes calm again.
As energy of human use it is clean, avoids any risks because it does not contaminate, is tranquil and serene – like a windmill –completing and harmonising the landscape. In addition, it is the oldest and well suited to the image of our first born emotion, although strictly speaking it is the second and comes after joy, which is located in the substratum, in the foundations, in the origin and cause of our fear as will be left clear later.

– SADNESS is associated with THERMAL ENERGY, that produced by coal and peat. This energy equally has its characteristics and its nature, as well as its personality. It is heavy, dense, and its handling requires elaborate apparatus and machinery – like the brain – it is safe and permanent and has a serious and objective personality.
This energy implies work to extract the material, the same way sadness implies effort and work to repair or replace the loss of something important; working to find solutions and options. Thermal energy is powerful as our left brain is for memorising and storing (as the deposits are kept and ordered in the depths of the earth); it produces vast amounts of energy, allowing the transition from a rural world to an urban and industrialised one. It is a slow and dense energy, as is the complex process of producing ideas from so many so disordered stimuli. And, also, one has to clean and tidy up the installation after its use, the same as with the ideas that must always be updated so as not to be contaminating and regressive. It is an old energy, although more recent than wind energy and can represent the third of our emotions: sadness. Moreover, contact with coal is very dirty, causing loss of well-being, requiring cleaning work to recover it.
These similes, as we said, appear to us as only approximate and intuitive, given our vast ignorance of the natural sciences. We present them here like a wink of complicity with the natural surroundings in which we, as humans, live and exist. It is only amusement and we do not aspire to greater gravity or transcendence.

– RAGE is associated with ORGANIC ENERGY, whose king product is oil.
Oil has its characteristics and its nature, as well as its personality.
Oil is a live material, produced from the decomposition of living organisms. It is eruptive and indomitable. It is explosive and versatile.
Rage is also all this: it is the indispensable emotion for life, for any movement. It is eruptive and hard to calm and channel, and it is versatile because it has infinite uses.
It is a more recent energy, the fourth for us, like rage. And it is irreplaceable as of today for maintaining our civilisation. And its reserves can be exhausted, like our life that has a finite time and space (our body).

– PRIDE is associated with ELECTRICITY that also has its characteristics, its nature and its personality. It is fast, clean, forceful and certain. It occupies little space and produces very powerful results that definitively transform reality. Electricity has allowed the emergence of the post-industrial era and the services society. The transformation and the passage from one scale to another have taken place definitively with electricity. Pride has the same characteristics. It is the energy of transformation, the leap from one scale to another, growth and creation.
Its discovery is even more recent and it can be assimilated with our fifth emotion, pride.

– LOVE is associated with HYDRAULIC ENERGY. Like the earlier ones, it has its characteristics, nature and personality. It is comforting, fresh, powerful, inexhaustible and rooted in time immemorial. It comes from water, the greatest symbol and product of love. Without water there is no life, there is no consolation, the same way that without love there is no way out of the night. That water falls from the sky and allows the earth to bear its fruits and be alive, or that it is collected from rivers for irrigation or diverted to a reservoir with a dam to transform it into electricity, these are all symbols of the purification that was always present in ceremonies of union with what is sacred and of belonging to a group of initiates in contact with divinity. Our body is made up of more than 70% water.
Hydraulic energy is a bridge between the most ancient and the most recent civilisations. For us it is in the basis of joy, our first emotion, being the starting point of everything and in turn, consecutive to pride as we will see later. It is our fifth emotion.
– JOY is associated with ATOMIC ENERGY. Although it is the most recent, it uses the most archaic and inexhaustible material: the atom.
It has its personality and its nature: it is the most potent and also the most dangerous in the current stage of technological development. It produces highly dangerous radioactive materials that can be compared to the archetypes in the human psyche. It functions through fission, like joy, or as a result of fusion, in other words, of love. It is based on the miraculous balance of the most powerful energy of binding, attraction and separation, which can be compared to the fusion of bodies that produce the fission of orgasm before separation and autonomy.
It is the most modern of energies, and we do not yet know how to handle it without danger, something like the functioning of the psyche and the certain perception of the divine. In this field we are in an archaic and underdeveloped phase.
Solar energy, equally, can be assimilated to joy.

These similes between emotions and energies are to be considered as amusing approximations, almost as reflections on the state of ignorance in the fields of both physics and chemistry that we are still in where knowledge of objective physical measurements of the emotional energies is concerned.

What is the purpose of the emotions?
Basically for three things:
To keep us alive.
To make our structures function.
To do useful things.

To keep us alive: because they are the only energies that manage to make our structures function, one can affirm that there is no biological, mental or spiritual life without emotions, since, as we already saw, there is no life without structural functioning.

When each structure is fed by its specialised emotion, we have life, values, thoughts, reactions, creations, unions and the flowing of life in ourselves and in all others. And everything is authentic and useful.
Our investigations of 120,000 cases have led us to discover that:
– The Rector functions with authentic fear, since its function is to defend, separate, drive away, and close off.
– The Protector functions with authentic love, since its function is to link, join, approach and provide solidarity.
– The Vitaliser functions with authentic rage, since its function is to react, share, denounce, affirm the structure’s right to equality and equilibrium, advance and take action.
– The Transformer functions with authentic pride, since its function is to discover, affirm, create, consecrate, grow, and demolish limits so as to find and access the highest peaks.
– The Orienter is fed by authentic joy, since its function is to flow, enjoy, find the purpose of things and with it, certainty.
– The Synthesiser functions with authentic sadness, since its function is to perceive losses, and with these the problems, to find the solutions that will make us recover the level of comfort before the loss and increase it.

Doing useful and correct things in response to the stimuli that provoked the action. Only the authentic emotions are valid for making us behave with the objective of giving the correct and useful response to the stimuli, thus closing the cycle of stimulus – response that makes problems disappear and leaves the energetic field open for perceiving and responding to new stimuli, whether internal or external.

The Splendour of the Human Being - Preciada Azancot

The Splendour of the Human Being – Preciada Azancot

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot
©Preciada Azancot

El MAT resumido por su creadora, Preciada Azancot

Por Preciada Azancot

MARTIN PESCADOR 80X73 CM OLEO by Preciada Azancot

El MAT muestra, tras veinticinco años -voluntariamente silenciosos y solitarios-, de exigente verificación sobre un enorme número de casos, que el ser humano no es, como se suele afirmar desde los Griegos antiguos, cuatridimensional. No. El ser humano tiene seis estructuras, cada una altamente especializada en desempeñar una de las seis funciones vitales e indispensables para la vida. Es decir, no cómo dice Maslow –seguridad, pertenencia, estatus-autoactualización- sino como lo muestra la Teoría Omega del MAT: muy precisamente y en este orden jerárquico muy preciso: seguridad, desarrollo, justicia, transformación, pertenencia y plenitud.

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El MAT constituye a la vez un descubrimiento y una creación. Es una fusión de arte y ciencia. Se puede constituir en la ciencia humana del siglo XXI. Constituye una revolución de todas las ciencias humanas: psicología, sociología, empresariales, ciencias políticas, historia, filosofía, medicina, metafísica, etc.

Preciada niña

La creadora del MAT es Preciada Azancot Medina. El MAT es la historia de una vocación temprana. A los tres años esta niña se preguntó: “¿Para qué la gente funciona al revés?” y dedicó toda su vida a responder a esa, su pregunta existencial. Todos los niños formulan a esa edad una pregunta que, al no ser respondida por el entorno, se convierte en su pregunta existencial . El único mérito de esta niña es haber dedicado su vida entera, con tesón, a responder a esa pregunta.

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Potencia ante la crisis

Potencia ante la crisis

Por Preciada Azancot



La crisis económica mundial actual que se extiende a nivel planetario, no es, contrariamente a lo que nos dicen la mayoría de los políticos, transitoria. No sólo no pasará ni se aliviará durante los próximos siete años, sino que se agravará. Y se puede considerar como la más seria y profunda ocurrida desde hace dos siglos, pues corresponde al derrumbamiento definitivo del sistema socio-político y económico que rigió el mundo desarrollado durante esos últimos dos siglos.

En efecto, tras el derrumbe del sistema comunista y de las ilusiones de tibieza sociales, que revelaron su inoperatividad pero correspondieron a filosofías y necesidades legítimas de los seres humanos, estamos asistiendo ahora el derrumbe del sistema liberal y capitalista en su totalidad. Y ello, por la más legítima e inevitable de las aspiraciones del ser humano del tercer milenio: la de construir un NUEVO HUMANISMO tan o más profundo de lo que significó en su tiempo y lugar el Renacimiento. Vale decir que este derrumbe de un sistema periclitado, injusto y trasnochado, que si bien significó notabilísimas conquistas, es, aunque traumático y doloroso, sano y benéfico. El problema está en encontrar soluciones y opciones que conciten la mayor unanimidad posible, que no hagan víctimas innecesarias –y toda víctima lo es-, y que aporten un florecimiento revolucionario aunque pacífico de los valores, instituciones y culturas del planeta. Y creemos sinceramente que el MAT (, ciencia del Dirigente del siglo XXI, los tiene. Generosamente y para todos. Sigue leyendo

Entrevista a Preciada Azancot

Entrevista a Preciada Azancot en el programa de radio ¡Más Espectáculo!, Segunda temporada – programa 13. Dirigido y presentado por Gema Moreno. Realización en la Fundación Centro de Estudios Ciudad de la Luz.

Parte 1:

Parte 2: