Dr. Mario Alonso Puig - ¿Qué es la MEDITACIÓN y por qué nos cuesta tanto meditar?

Episode Date: June 10, 2025

¿Por qué a veces, cuando intentamos meditar, no logramos realmente tranquilizar nuestra mente? En esta cálida conversación con la Dra. Carmen Alegría, abrimos las puertas de una sabiduría milenaria que corrobora la neurociencia: la meditación.Hablamos sobre los desafíos al iniciar y mantener la práctica, y compartimos claves para transformar la incomodidad en un camino de autoconocimiento y creatividad.Este episodio es una invitación a abrir un espacio en tu interior. Porque allí —lejos del ruido y cerca de tu esencia— nace una forma distinta de vivir, serena y libre.Página Web InstagramYoutubeFacebookEntradas a la nueva conferencia 2025⁠⁠

We're not We don't put them We'll use It's pretty much Jung. What is a resiste Persistee. Secente

We need to accept us But one thing is accept us And others to keep them To get us I mean

Rumi in the house Wespel I could invite to get a whsp no

queried but no I have to do what he says What he He says This is

a podcast for those people that They want to think in great, Sentire in great, and living in great.

I'm the doctor Mario Lonsopuch, I'm going to live with this adventure of this adventure of this discovery and

maybe I think he before, but we'll get much more more and very much

why not how it does it so much we're first we're to distinguish what is the

meditation of the meditation is a concept more ample. The mindfulness,

you mean to say the mind present is the word English

that's that's a way of a lot of a series of practices very

know as the of the of the studies of the

group of J. Vosos in BESR Mindfulness Base Stress Reduction

the the authorization for the mindfulness for the meditation.

The meditation, the is to do two things that shams

shaman and bypassana. Shamatah is acquietar the mind. And bypassing is to be what there more than that. So, why

it's quite it's quite the mind? Because we have a haula of grilloes tremendous in the head.

The the things we're bombarded it. It's like a, like a sound

during the day, that we sometimes during the night, that not we can't

not we have used to be that we're we think we define what we we're doing what we're we're in the final until the proper

Descartes, the father of rationalism philosopher in the year 17 said cogitorgosum I think so he considerable that his existence

the definition it was a definition we've got to get him we're going to the pensament I'm what

I'm not you know you're not you're what you think you have you think you're sentimient

you you do you you're much more than so so you're that's much moment in the moment in the

that quietas the mind and you keep your without your zone of comfort and in that moment until the

disconocid comes the attention is the resistance to the quiet and the silence

the principal of the problem because it's like the person that has gone

has had been his family has been it's it's like

the cavernic has been in the the time and the repent, out of the

Cueba, and say, God, God, my, that horror, no? No, there's a world full of possibilities.

So, we have quite because we have been because we're not quite about the disidentificars.

What do you mean to disidentificars? Well, it's mean, it means the things,

but you not are your things. Another analogy that's also used much in the world

is, you are the world, you're the news, not you don't you the nubes, no, you have nubes,

you are the skylo. The fascinating is that when you get to that quietude, a that calm profound, to that silence, that in the front is the

most be the music, in that moment you're going to see things that previously you're unable to see. You're the

lastres that are that's that's that's they're doing They start capacities

creatives that you have had. It's a floraing, an confidence, an

aligree, a path interior, that you know, that's not even that was,

that we see that we have been a view, but it's because we know we look

with Hondura, no we can look with profound there. There is all.

In that quietude is all, in that present, it's all. If,

I'm thinkate that I It seems apportionate, but I don't if you

pass, but always at start, or at least I remember when I commenced to meditate, that I

was, that justly when I had you in quiet the mind, in having in account

the difference between the clouds and the more, it was on the loros and the grilles

in my haula, and it was more there were more there were more

there's that you part. That's it is logical because the When that's

the strategy is erroneous. We're not we can't look at the things. It's a very well, Jung.

What is a resiste, persiste. We're saying we need to accept us, but one is accept us

and others to keep them to get us to be I said very very well Rumi in in the

house of Wesp I'm I'm to get a Wesp not

but I have to do what he he says what he says what he says invite and other

other thing is to start in the things. You don't you're not you're not you're no you're

but I'm but I'm but not you're not you're not you're not you're not you're not

you're you're doing to do you know what is what you your and now to your

to your respiration to that so and then you don't you're so

you're but you don't intents blockers those the pensions are

going to get disappear because they the energy what is the

energy your attention your attention, you know you're not you're going to your attention

is the attention is the little bit of your house, that's a car of your car and the car to be in

your house, no you know says, you know does it, you know, you do you know, and then it's a moment that

he's, no, me does that talk about, well, I'm going, I'm, I'm,

and that's what you do you're and a sometimes I'm sometimes I think, I'm,

what you're to do you The mind is in blank as a consequence of doing

the correct. Not because you you're in black. I'm keep with the

thinking the things they're going to because effectively when you're

when you find you it's like it's like it's so so that

I'm I'm I'm I'm I'm the question the

question of the point of the thing is the humilded. The humility of reconcernal that we know

that we don't know any idea. For more titles academic that we've done, for more years that we've accumulated, for more experience that we've got over our shoulders, no we know nothing or almost nothing about the reality profound of

things. Yes, over the reality superficial. I can for example, using an analogy very, very known by you, for me, that is a person a enferma. I can I can see I can't even with the aspect of that person. I can, even with technologies, with radiology,

I can't see the situation of the organs. But what I can't be is the profundity of the sense of that person. And that is very, very, very important. Because affecting a so sentire, I can affect to his organs and its own physiology. So, we need to recognize our ignorance. And if one recognizes your ignorance,

recognizes a necessity of being ensignated. This is the fundamental in the meditation that you enter with the disposition of that you need to know that

has revealed. For that, renuncias to all capacity of control. The cirruchano no can't renunciate the

capacity to control a hemorrhagia because the man but the surgeon has to renunciate

to believe that he or they know what the the infirm-sient. He has to asserate.

Oh, you know, you're going this is this problem? How is this situation? So, I'm doing this

moment. When the person you say, and part it goes out of your ignorance. So, there's a

question, as my master, Matu, Ricard, there is to enter in the meditation with

mind of principiante. Matthew, has more than 10,000 hours of meditation in

the number one of the world in capacity to produce changes physical, physiologics, after the meditation. You're talking with him and is of a humility incredible and he's the mind. The mind of the principality. So the mind the principality

not the mind of the expert. No important those years that you have, nobody has probably any experience like a tyrann in the world and still entering in the meditation as a principality. Clearly, receive what he receives

someone abjointed. Recibe what receives to someone who is offering resistance, who not is the ego that's the idea.

Matthew Rikar is the one of a studio, I don't see at Harvard, that they were doing the life and

appeared as the person most of the world. If that he's a much to

Mattie, he appeared in the time. The studio was doing in the Institute

Weissman, in Madison, in Wisconsin, in Wisconsin, and I'm effectively detected on him

a type of and that not has had registered before, on the end of the

end of the rhythm of the kind of the rhythm gamma. It's a rhythm

very very really very rapid, but a difference of the

rhythm beta, that's a lot of all the auto beta to

situations of anxiety, this is a matter associated to

a enormous relaxation a amount a a a

way to a rhythm gamma. then he is capable to

produce rhythm gamma with a facie sombrosa, is a person that in the

meditation of the compassion has been fundamental to demonstrate how affect it physiologically to the

brain. So, looking a title sensationalist in the while he was he put

as the person more the world. It's very that when you when you

his his happiness, his his self- his good

his gozo of the cause now. Now, he never

he never Pretendio, although Matthew no he doesn't, or not like, what I'm what he

was a question, in what you're on the and he simply said,

he said, he said, he said, he's that we're we're that we're we're

that we're is think, and a sometimes think, we're not evita to know,

if I'm trying to know something, and I still simultaneously thinking,

I don't I'm not going to do you know what you're saying. Because this is like a reunion that was between

an alum and a master of the student. So this alum no more that's a story real. This apparent an old woman

was a philosopher a woman who had been about the he had been about it had been saying,

to me saying, to be, I've been to say, and then I'm to talk to in Japan. And the

master Zen he put in in a question. And then he would be like to offer to

a tace of T, of T, then he puts the tace and he started to serve

this is a story real, then they're a story real. So, he's

to put T T, T, and the other B, that's going to start to get to

and he said, Maestro, you're very maestro, but not you're not you

know, you're not you know, he's impossible that's that's

that's something if you first you never you not you're that he

had a mental, how will enter something? In that moment, this philosopher

Alemann that he published, he gave his ego, his arrogance, his I know,

and he left a and he passed three years with that that that's

that we know, the importance to the importance to understand that you

do you never do you don't all the things with the

thing, the you you know, it's like we're about the purpose

vital, of the love, of the start, we'll we'll we'll

see the important to look into. But, why we think we always we

have always we're that we know, probably who most have been

more that's learning to here here, so, so,

so, so, so, it's the until that we do we believe to the

conscience the inconscient will continue going to our lives and we we'll call destiny.

For me, nobody like he comprehended the hondura of the inconsciente. So,

why we have the inconsciente in contra? We're not we don't know we're

to explain it with a metaphor that he will understand all the world.

Imagine Carmen, that we We are in a barquito bellero. We're in A and we're going to B. But for us, the v. No, we know.

Only exist us, we're nothersting us, grand navigants, and our barco, the better that is. And resulta that we don't we'll get to B.

We're saying, the destiny not to be, no, no, has gotten to B for the viento. So the problem not is the The problem is our relation with the inconscient.

Any marino, abezed, knows perfectly that, even the great vintos, if you use it, to your favor, you can't get where you want, and more depressive. So, why not we want to recognize the inconsient? For our tremendous arrogance. Because we're we're we're going to be is the only that there. That what we know we know is the only that we can know. And the inconscientistence is that pozo insubstient.

that asondable, that as we know what there and we've decided that we're the only who know what we have to know, well, we'll do we'll do. And what we're, that in the inconstient, we have three things. First, those lastres, those sombras that we're we're not we're going to recognize, those have been a space of basurero. Well, second, there we have our great resources. I think that many of the people who are going now have

had been experiences in the there's a time of the time in the has been in a great idea,

a creativity, a force physical that's that's the incociente. And in third of the

unconscious is the point, the spirit. The incociente is what we more

there. So, what is what of always, our fear, our

the fear to the that's that's that's that and the

that's the control our mind, thinking that we're not people, we're doing this experts in

almost a humiliation to recognize this, that's the ego. The ego. The ego is

a concept metaphysical of high, of a complex that I'm trying to

resumirlo in that's that for me is useful. We're let's suppose

that I'm my a level that's a level that you

know, that all the people that are men, have a man, and they're

a jacket blue, are despicable. You know know you know you know, but every

that you think you want to you, that I'm a man, that I'm a

man, you know, you're a redhachachos and you will be to be my

things that that to project it in my defectors that I don't my own tone of voice to molestarer the comments that make you erringer and attributers to that

all of you confirming the evidence of that all the men with camisa black and jacket blue are delineable the ego function at this level the ego

functioned at the level of to make us that the world is dangerous that the other not are liable,

that I know I'm not soficient good, that I mean I mean

I'm and he's to moldear all the what I perceive. When I think

a success what I do you do I know, when I commit a error

that I know, I'm I'm know, when the other not me

they're a fact what percibo logic who care I

like someone is in the most but it's a creencia no is nothing more that's

and the same way that we've created because the ego we've created

we've the ego is the evil and it's a life

where it's not that you're not that you're simply you're that

that's you know that's you're you you know you is that is intentar

you know that will make a person that a person that think a how you that has a

culture distinct, will that will be as as a distant, you know, and then

you'll you're a person free. Because the person is the person

is the way, the tally a person human, where you see in the decisions that

they're in the times the and there is when one

is a point that the liberty is a conquista diaria. So the ego is making's more transparent with what what you're going to what you're

project that that creencia in the world in the other, in you myself, but you

start you to irradiate from your essence and irradias aligia irradia serenida irradias

peace, irraties voluntate of encounter, ir radias love, ir radias love, irraties

pardon. This is important to know, because there's much confusion, yeah that the language, when we when we're talking about the termino's metaphysical, it's there's a lot. So, there's much

people who say, no, you have to have to have it. We're going to. And if one no, no has a new, in this world of the matter, the form of the time, the space, no, it's not a thing is, that

you, and other thing is that that's a yo is identified exclusively with the ego. I use a metaphor very old. One thing is that, like, like, a lot is that, you know, and other thing is that you identify just with the form and that you'll forget,

that you'll forget, that in the fund, you're ocean? Because then what's going to occur? That's going to enter in competition, in rivalry with all the Olaas. Oh, that's more great than I, no me doesn't know, that's more peasant, oh, that's more spuma, that's got a graceratiada, that has taken men, poor-cita. But in the moment in that you're reconnoces,

as partying the same essence, is different. Lassas are with more spuma, those are with less, the same as long as some of the but not you're going to those are you

see as there's and then when you're and then when you're to get up the same

you can't be a old fall a lot and you're an hour an assustada

because first because you you're going to get to get to get to come

you're going to second of because you're to get to get you

you've got to come to come to come much What beautiful. I'm a metaphor

of the because there's times that we're we're in not a meditation

with a mind, without that if we don't we don't we we're

that's the that's the that's the and we we're we're we're

we're we're we're we're to get to the the revelation of

what apparently not I'm I'm I'm I'm we're

we we're a way much more simple, much more more than much more more useful for the other and,

and compendienting how you always transmit that we don't have to look at the other distant but we're very much.

Oh, this podcast you have gotten to a new inspiration at the hour to

display and to make flowerer your potential.