Dr. Mario Alonso Puig - Entrenar el carácter

Episode Date: October 1, 2024

El temperamento es aquello que le es dado a uno y el carácter es cómo se hace uno con lo que le ha sido dado a uno. El temperamento es nuestra disposición, nuestra tendencia natural, el carácter es cómo el ser humano usa su libertades para redirigir su trayectoria.   La persona que sabe cuidar su mente, que sabe enfocar su mente, que sabe estar presente está entrenando su carácter. La persona que cuida de su alma, que es respetuosa con el medio natural, que es amable y agradecida tambien está trabajando el carácter. Fragmento de la entrevista en “Emotion Me” con Pedro Vivar Ojalá este podcast te ayude y pueda convertirse en una inspiración a la hora de despertar y florecer tu verdadero potencial.   Página Web:  https://marioalonsopuig.com/   Instagram: https://www.instagram.com/marioalonsopuig/   Youtube: https://www.youtube.com/@MarioAlonsoPuigOficial   Facebook: https://www.facebook.com/MarioAlonsoPuigOficial

The temperament is that is given to one and the character is how is one with what has been given to one. It's a say, the temperament is

our disposition, our tendency natural. The character is how the human uses his liberty to

do you. This is a podcast for all those those people that want in great.

Sentire in great and living in great. I'm the Doctor Mary Alonso Pooch, I invite to be with me this adventure of discovery and the discovery personal.

Solo, maybe I'd get before, but we'll get us much more so much more very much. Bienveniott.

Doctor, I've been this episode in three parts that I want to signer to continue and is to focus in the language

in the health, in the communication. And is that I would like that you The importance of the words, of the language and of how a type of language we're in a direction and other type of language

us gets in another. And if we've learned to communicate us, maybe in a way that we've desaprending. I think the language is something that almost we can use without being conscientious of the

alcanza real the time. The words what express what reflect are processes mental. And if

we're we understand that the language has a quality that we'd take us more in serious

the words that we use the expressions that we use to define the things to define

to us to us before years I read something that I impact much, what he said a

grand philosopher Austrian, Wittgenstein, the limits of my language are the limits of my world. This is a

phrase that synthesized something that is absolutely profound. That the the words

that I know, the narrative that me envueled, what I want to about who

are I, about who are the people, and about what is the world,

has the capacity to limit or to expand my perception of what there. It is, we live we're trapped in a world linguistic, crevying that that is the reality, and that is only the map and not is the territory. For that when a person amplia their language, when a person amplia his expressions, when a person is capable of reinvented that language, So,

your map is expand and he knows more of the territory. If we think we

in expressions very habitual as like is that is that, in the fund

they're to a world to a world where I play the role of

a victim it's very very easy for any to find

justifications that that in some they they support

the question fundamental in that we can to do something. It's that

I'm not a sufficient intelligent, is that I'm not the sufficient anti-wap, the sufficient enough enough to be able, etc. Basta that we're just to make a-just in that language and we'll change the eske for the A and that,

for that, for that, for a caudal of new processes mental is to put in march. The error, from the point of view, is to think that the words are pure concepts, and the words are processes

mental, that we're affecting internally and are affecting to the other. In fact, they've been done studies in the university in that I've worked in the USA in the USA in the US where the simple exposition

to the words negative, genera, changes hormonal in the persons. For example, words or expressions

like no no, out, tunnel, desperance, angustia, etc. the simple

contemplation of those words, produce an increase in the levels of cortisol. The cortisol is the hormone of the states where exists a stress, but not the stress well, the denominated

Eustres, Professor Hanselis, but the distress, the that is the deteriorate. The sub-upid of the cortisol is that the processes mental, that also are verbal because our mind rational is a mind linguistica are profoundly connected with the processes

corporal. For that is to have to be much careful. If a person, for example, is he has been with a time limited hour to present a project and it's that only

me a media hour, is that only me a media hour, is that only me a media hour, that is what is doing, is doing that every way

is more incapable of to prepare and presentar and presentar correctly that project. If that person

change that expression is that for is that only me kept a media hour for a am I kept a media hour automatically Basta that they can't automatically It's a state of serenity of illusion and of Confianza with what which is like if the time

So it's like Our language, our expressions has also impact on how we've We've got our time. For that's so, so important to Cudder the language and Be'er that language that impulsed and is the language that

not has annulah of the locust, doctor, I think he's I've explained in a way perfected. I'd hither with a thing that

used in the stoicoes and was the not to do you doices of valor. Seneca

said, if your barco naofraga, not you say, oh, I'm a

disgrace say my barco naofragado. And I think that this type of

the other of the same are the same rescinded by the people like you and for that I think that should so thank you well

Seneca is at a level very very thanks for that comparison that

that's that is no does no does let's the school of the Stoicoics

was, from the point of view of one of the groups of philosophers that better understood certain things. And the language

has two capacities, has the capacity descriptive and has the capacity generative. When

Seneca, the Grand Cornobes, says, the barco is undient is doing

a description of what is going when Seneca, When Seneca He says, I'm a He's a

He's doing an evaluation, an interpretation about what what happens? What happens? We're, we're reos

slaves of our interpretations. If he makes that reflection, my barco, is he is ondient,

his mind is maintained in the mode of exploration. But if he says, what desgracied, so, and they're

very curious to be a level cerebral. The part that is a part of the Cerebrough that will allow options to

suburb, for example, a tableon floating, a bell there that could be that can

serve in the future, who knows, that part, if the language is descriptive, that part

will be to function well, and will to find resources that they will be

to do more possibilities of not But if he says, I'm a desgracial, the areas of the cerebr, which are

the areas prefrontal, that are precisely those that are that are to show to see them blocked. And he

favorse, the that's a way, his creation linguistic is a generating

the perception that he has been and the results that are that is a consequence to

that perception. It's or that the language only serve for describe, no. The language is it's to describe and the language has also

to serve us to create a reality mental that augment our possibilities and not the reduce for example

if in that the same nauffragio I'm I'm I'm why I have been

to nauffragar I that I'm unded in a pozo of desanimo, in a pozo of desperance. No, there's a why. There are people good that go for the mar and nauffraga. And it's barcos, that are barcos good, and nauffrague. Mucher times no-you-pour-que-for-key.

But if I change the question, I go, for-ke-nawraggled, I'm changing the desperance for the aperture to the mystery. There's a for-a-oh-oh. There is a reason that's but that does sense.

Then, in the other to see the problem, as a question necessary to learn of learn. And that is

when the human is when the human is. What is the problem? For that the mind

condition, the mind egoica, his tendency natural is to look a interpretation

that we have a possibility but all the contrary, to undire us, to make us, to send us, to us, to reclegarten us in ourselves. For that's the school of stoic

as, as other schools, about the importance of entranars. The propio Seneca has a phrase very known, that is, no us do not the things because they are difficult,

the things are difficult because we do this man It gave totally the world to the question. It's the things not

not even because they're difficult but our interpretation generates that's that is what

that is what that we have we've done even is of a fundamental, but of

nothing the emotions, so, so I'm a reaction, that's that I'm

Reflejo conditioned. Me, they're with a marty in the rodilla and stiro the PIRN. But if I am conscious of that I'm creating constantly my emotions, then me I'm I'm going to do, or what

I need to do to create some emotions different. Brutal. Doctor, we've talked about the importance of the language, and something that you

about many times in in those in his conferences is about the humilded and I

don't know if we need we need to need to how we we need to how we we need

the humilded and ambition because we we move linguistically in the

world of one or the other and we to move in the world of the

one and we we're we're to be the ambition we

we're to separate or the avaricia and We're going to be what is the humility and we we're to separate what is the modesty.

The ambition is the anelo for creza, is the anel for mehore, is the anelo for superarse. Annel that opens the world. The avaricea only me

open the brazos to me. I ame the only that I want to grower. I'm the only that has to make to better. I'm the only that can't that's the difference. The difference between the ambition and the avaricea,

as I'm the most, I contemplate, is that the ambition, for nothing, be a the other as rivals, they see as well as the companyers of the while the avaricea be to the most

as a rivales. With what, there's an enfrontation. We're going to the humilded. There are two levels of humility from my experience,

the humility apparent and the humility real. Why is so important in the humility? Because is the antidote to the grand error of the human, that is her sobrivia, herrogancy,

su prepotency. To me is this that me will teach. A me is this what I'm going to say. And this

we position a directly in the level more a more in the human that is the ignorance. That is

the ignorance. So the humility is to open simply to all the world for

to know the fact if we'll we'll back in the time and we're

one of the one of the grand father of the philosophy socrates

socrates when the oracul the oracul the he recognized as the man

the man most god's could have taken many many disposition

is the most tentator, to be al-a-gare, convertice in an idol, of the society tenience in the

epoch. But Socrates, that was a man that was a man, and he was defending the

truth, he said, I know that no see nothing, and even I know more than

those who this know-and- He said, he reconnocea that there a level of

knowledge of that that super all that the mental is capable to understand. But

also I'm that many people we've in this cosmovision in this map mental

considering that our truth is equal to the reality. So, the

humilded is that disposition open to to be to let's to

do when a when a the person not not is not not is

not to there there in my experience two levels

a level, where is the level where is a person who is humilde, the and a

more more defiant. When one penetra in those levels that not are easy to assume, and to accept, he does a count of to how your ego is present, without being conscious, of

how point is that present? So, we are talking of parcels profound in the inconscient. What occurs? Well, that, for me, the aperture to the humility is equal to the

an opportunity to the doctor, in this part I'd start in the apart

in the part of and is you've before of the training of habits

of the of the and to he's done a lot of

a lot of that we can enter our carcasa, we can't train our character. How do it? The first thing we have to be able to, is to the possibility that in the human

convivine three realities that can distinguish but not can separate. It's a bit, we're going to imagine that we're in our topis precious and that tapid

musts a figure. And that figure is made with three hilors of colors. A color a color magenta and a color

cyan that is like the blue magenta is a red

a lot of and we know the image but not we not

we are not we are the things if we

cutaram any of those hos the image yeah

not not the human is that image what

are those three hos the three your body, your mind and

his soul. For that's a little is the body,

the head not can be so a hard to

think the the person that the person we have

we look not an an an inferior to

the head a reason a not as an intellect,

but they are absolutely at the same level.

The time that we know perfectly for example that the heart, that is an organ of

the body, is capable of simply processes cerebral. It's know that the

tube digestive, that also is a part of the body, is

capable of so to change processes cerebral and both the

body and tube digestive to change processes mental. But

not only that the musculature not only only has the dimension of the movement, the musculature has the capacity

to change processes mental is more a grand scientific North American that from my point of view of

the first of the discovery of the discovery of the discovery of the discovery of the doctor Canditper

it, he said clearly simply the the the body is the

we're we're we're perfectly that the traumas infantiles, that the heredies that

we've got ridges that we're in the body. But, we need to find out of when we're when we're not the musculature, the fasci,

the tendons, the ligaments, articulations, only we've seen what the apparent, what it can't that a person can't.

And no we've got the subtle. And the subtle is that that is that is that. And what we

we're basing in the quantity of investigation scientific that has that has been therapies corporal, with movements corporal, with exercise physical, with the quality of the body, has been able to resolve

traumas emotional with more efficiency than using medication. So, no we can negate that that dimension of the body is clave. For that, if we

have to differentiate, first we have to differentiate the temperament of the character and then to talk about the character. The temperament is that is that is given to one, and the character is how is one with what has been

given to one. Is that is our disposition, our tendency natural. The character is how the human uses a liberty to redriging his trajectory. What we know is that the character gets to affect to the temperament.

Is that if the temperament is if the temperament is marked by the genes, the The character, a tracts of the epigenetic, is capable of to change how to express those genes. What occurs? That in that character, intervene the body, intervene the mind and intervene the

alma. The person that is who is, with the nutrition, with the exercise physical, with the descanso, salient to the air, living, standing in contact with is in the nature of the sun, is

entrenando your character. Is it training your character? Is that working that figure in the tapir. The person that has a mind, that's about his mind, that is in the present, also is

training the character. The person that's a woman that is a little bit of your human natural, that is amable, that is affectuos, that is carriness, that is aggrateful, also is working the character. So, at the final,

are the three hos that together are influing because this is what has

the magic the body affect the mind, how the mind affects the body,

the body affect the body, the body, the soul, the mind, the

mind, the mind, the mind, the mind, the mind, the same supermendent sophisticated,

that when you're when you're one, move you're so, and for that we're we're

with the same respect with the same admiration that contemplates the aspects of mental, or the aspects of animic of a person. Oh,