Tara Brach - Introducción a la Meditación Parte 1: El Arte y Ciencia de la Meditación

Episode Date: July 27, 2013

2010-10-13 - Introducción a la Meditación Parte 1: El Arte y Ciencia de la MeditaciónLa primera sesión define la meditación y describe las enseñanzas budistas que le dan contexto al camino de la practica. Exploramos las dos formas básicas de meditación - concentración y conciencia plena - y luego nos enfocamos en el entrenamiento de conciencia plena: trayendo atención de conciencia plena a la respiración y sensaciones corporales. Las meditaciones guiadas incluyen el establecimiento de una intención y la pausa sagrada; aprendiendo a "regresar" usando la respiración como un ancla; y "estando aquí" con una presencia encarnada. Transcriptora: Sashi Gabrielle ([e-mail])Traductora: Lara Cozzo ([e-mail])Editora: Diana Bermudez ([e-mail]) Voz: Diana María Holguín ([e-mail])

Welcome. We'll give us to a series of four parts with the fin of explore the art and

science of the meditation. During these four classes, we're to figure how

we're how it and the challenges and the difficulties that are

during the practice of the meditation. We're to explore the how

How it's how it's how it makes that the meditation is effective? Finally, explore our Ensemanes the Ensemances Budists that provide in context for this way. And we're going to take these and thenceals and

we'll apply to the area of our own groups. How to start the presence in the body? How to work with the emotions difficult? With the

thoughts, the pensions, and how to bring the meditation to to the life and the

these are those areas that we're we're going to the format is that I will be a rathos

and then I'll give some instructions and we tendrems periodes short of

practice. But if really they're they're beneficiary and discover that is possible, then the invitation is

to permit that this period of time with the meditation be one in the really experimented and create space and practice. Behan how it works for you. So, the

first is, what is the meditation? To what we refer us with meditation? A definition fast for me

is the next. It's an training of the tension that

we're that we're and our patterns of our mind

condition and that and revela the reality what

means this is that is that the natural of

what is the one of the descriptions that most

is that revela our bond that essential, what a

the is mentioned as the nature of the Buddha. That that's a

fruit of the practice, and the reason for that we practice

we're paying attention, we've we're we're going to the

totality of the where we can know of our knowledge

and our compassion natural. How we explore we

that to return to come different expressions for each person. For

some, it's in the form of a spalda and a pass

commododder and for others is felicit and feel and

a reason a that no depends of factors external.

For other others is the liberty in the heart, for to love

and reprimed it. It has different expressions. Of some way,

very basic, the practice of meditation us liberer to serve and savourial

the life. I love that combination of words,

serve and when we about the paraguas of

the meditation, this includes a ample range of

practices. For some of you include can't and visualization, or

contemplation. But the type of meditation in the we're here is the meditation

budist. And in particular, the meditation budista that cultiva the conscience

plen and the aperture of the heart of a mode of context, almost

all the meditations with that can they can can't find in

any the other site, entran in one of two categories, or they're in the category of concentration,

where there's an entrenment of the mind to make an attention unidirectional, usually

using an object like the respiration and regress one and again, until the mind

is a realja, and it's and can't and it and

the ram of the meditation is described as a conciencia plena or meditation

of perception profound where in the place to a focus specific

to quiet the mind it's a attention abjirt the

purpose of the consciousness plen is to be with the life

that and in that presence gain comprehension and perception

of the natural of the reality We're going to practice this ultimate version,

also called Bipasana, be with clarity. And for that know, in this version, this cumul of conscience plenna, the concentration is considered a support.

It's part of it, but not the fin-ultim. A story for to start. This story is one of the first that I I heard when I began to meditate in the tradition buddhista. A woman decides to go to the India to see the guru.

It's a woman major, and the agent of voyages is a little preoccupied, and he suggests, because no go to Florida, as it normally. The woman insists with that he wants to see the guru, then the agent of the viages does the reserves. Then, He gets a Largo

Via to the India, and then the voyage in train that's and then

he's in the train, he comes to make a person, he's that he

will be that they know this guru in particular and they say, you know,

only can't say four words? The woman respond,

yes, I, so, he, he. Toma an bus then the

train and get to campment and see a lot of people and a long hirer of people are

receiving the visitors. Another time, someone he says, only four words. Lo see,

he, says she. He gets his turn, come in the tinder and there is he with her

tunica saffranada and his little barbara Rala. She'll he says, Sheldon,

Ben to come to house. The reason for the I loved to hear

this story and I want to do you because the meditation for

time was considered as an exotic thing that was for

other people or that was a place in a

place. The meditation has been part of all

the religions and is the part more the part of

the cultures. What I know in the classes here and in all the classes that I'm in all the classes that I'm is that the people come of all the traditions religiouses, Muslims,

Indus, Christians, and Judeus, Bahai, and humanism secular and the mass. And they've found out that an entrenment systematic of the mind, us

help to acceder to what most we want. We'll help to get to the fount mystica of any affiliation

religious that we have a experience direct. The people want that people

want a experience direct. I've noted that when I I'm

I'm what, what you're what you to take to these reasons?

I'm a reason I'm I'm I'm so I'm I'm or for the ennojo,

I really need to calm me. Or for the anxiety, a bad autoestim, a lack of confidence. A lot of these, and as many of you know, is it's being so conventional that you can find meditation

in schools of medicine, schools secundaries, treatments for the drug addiction, and prisons, all type of organizations where the people is learning to meditate to reduce

all these forms of stress. And the people also come for something more. That's what I referia before, that is,

that we all we have a annel. We're going for the life at all the velocity,

and we have this anel of not to get to the meti and we

don't know the life We have this desire of something that can start our modes habitual. What I mean I'm called a trance, the desire of liberty

spiritual, for doing what we are many times me question, well, I'm this desire, but in serious, how I'm going,

what makes to see you, what will be to see? The place in the time the people the new is in the intention conscientious. There's a phrase that I'm going to do so that I remember to do it, of the tradition Zen. The thing more important is recordar the thing more important. In the moments in the time in the

we desacceleramos and we're going to what is what important really, I'm to do to do to do it to be simply

perceive if they're they're what is really important for me the

only remember to make this question us us us

to us really so then we're we're we

we're we're we putting us in contact with

what we important. I think the word that most englova this for me is

sincerity. When we are sincere, for example, a my heart does it then the

process is a form of a form beautiful. The second part

that I think I'm really want to know about how

to start in meditation is the paus sagr the

only form to start to experiment presence is to be disposed to pause.

We're in a space of a pista, revolcunders as to the way, have noted how many we've seen that we're

on some we've been we've been on a lot? That we're doing this because we're

in the next thing we're in coming to the lunas or the vacations or what we

don't we we're not much here. It's a culture very, very

rapid. Our minds are all the velocity, and our bodies

are all different. Let's I'll something of Thomas Merton, a

mystico Christian, the apura and the pressure of the life

modern, are the form more common of the

violence contemporary to let's get to get to

a multitude of preoccupations conflictives, renders and many demands,

compromiser to many other projects, desire to help to all and that

is succumbed to the violence. So, we're we're we're we're

every to the basic of what what I'm I'm am

I'm disposed to pause? I'm I'm disposed to create a space here right to get a

to have presentia. We're to do some short meditations today, but before we

first of the we want to say that in Chinese, the word occupied

has a significate very very very a matacornes. I think the

meditation, this I'm going to to start is how to start disposed to get

to get our things that our those our own our can't

be able to be another once. I can say, and say that when

I'm I'm not I'm not I'm a same quality

of the natural. I can't connect with some

but I'm so so I'm so that this so that's so that

So we have the lection of pause, to calm ourselves, and to be here. That is the content of our first little practice

together. Tome in some instances, maybe desecen to close the eyes and to

sit in a posture a comod that let's be in alerta, sent those

but relaxed at the same time. For many of us this means

that's a little more rects but without tension the

column is extended the menton lebe and down the

the shoulders and and back and back and and

back and To very conscientiously, Percivil, that this is a pause. They're giving a

pause for to get, to get a house, to their and in this

pause, simply to think, what is the most important for me? What is

to be to the meditation? What important in this life? We're

this question what is my intention at And simply listen. Like if you're like you're to your

heart. Maybe you're something that's you've said many times to you sometimes

something simply susurren the question one once what is what really

me important until that you feel that that that

our heart, we we're what really and then and then

we're we're we're a a realisable a certain,

see they're here, here noting that at the sound

of the gong can can tryer that they're that

a to listen continue, perceiving the value of this pausa. We're going to go to meditate in some few minutes, but simply wanted to give us a idea of how is the commencing of any practice, that is percivir our intention and be able to pause. The Buddha had a description very simple and elegant of the way spiritual,

that is known as the four nobles realities. And what me that the

four nobles realities is that is that is that one of us

can intuit can't intuit directly into themselves they

are to be the reality of the reality of

the possibility to liberate that we intu we

the possibility of the Felicidad. To be more amosos and start

despirtos. The first of the realties that the Buddha described is that basically

we have this condition this condition universal to the suffering

and it's reduced to think the life is different.

So that's that in any that we we

want that we want to the there is some grade of suffering

of some and it can be very subtle it can feel like that the things

not are that something is far to be more more dramatic

like that something that we we are in war with

the things the first nobler basically basically people

like to feel like to feel like that's that's difficult to get a

moment. When I've the noble realities and I heard about this

first that there is this condition universal to dissent with what

is, to be to be or deprimed or in a conflict with

how are the things me gave great aliv I

do I do I'm I've toped with many people who took the same

experience. Discovered that what was was a personal. I knew that

I'm there's all this reactivity neurotic but when I when I

started that these people are reactivus that these

are these are activeive, that we're we're we're we're

then it's then it's more easy to feel. Ah, then it's my fault.

So the first noble is that this is the condition universal. The second

noble is the cause. The cause of this is that when there we're

we're to be we're to obtain us. We're we're more.

When there malestar we We try to alehar it. The majority of the moments have qualities

of well-stair, what means that in the majority of the moments, we're doing in a lot of trying to

control our experience. The major part of the time, we pass us for the life,

trying to manage the things. It's very rare that he's, the world as,

the life as, and this moment are perfect. Thank you. That's rare. So,

we're in this control chronic. And that is what I describe as the trance, or to what

the Buddha sometimes was a way to a way. There's a sense

of one myself, a kind of an kind of that this

should do this way and not that other

other form. And in the moments of control we

we don't we don't know the things as well as are while as we're getting juggeteing with the controls no we don't see the life clearly and also we can't

be a good with us we're not we're in some way we're this second noble

is that we're we're we're in this control chronical and in a mode

personal we're we're we're to send us deficientes not only we'll

not only not but I'm what is I what is something something something

I'm in me is my is I'm the so I'm we're trying to correct us

all the time to make some some you remember

my oration favorite that he said I God

God I I've I've done I'm chismos No. No. No. No. No. No. No. No. No. No. No. God. I'm not. I'm not yet. I'm going to get rid of the

time. And, I'll be able to need a lot of time. So, this is the second noble truth. That's a can resumir like, that, the way, we're in

a lot of things, not alinied, not being at gusto with we're

with us or with the world. I've got to think that our

disease is that's our house, the they're can't

explore this, question let's, I'm in I'm? I'm

I'm in a person? What we we're is that there is that

there's a way, a fact of that's we're we're

we're our our we don't we we're we're

we we're we're who we're I'm when my

my I'm when my school that's was the one maestra in his class of art. He had the children agrupated in different mesas, while they'd beaughan,

and a little bit enthusiastic about her drawing, completely absorbed in him. The maestra set up behind her, and he asked what was drawing? The little bit, I'm doing to do you. The maestra-o-a-one-poh-law, and he said, but my love, nobody knows how is God.

without mirroar to be without distractor no second the little the new the name soaran in a moment

so then the second noble is that we don't we need we're but the

third noble redden as this this this is this

sense of that the liberty is possible we we can we

can we can we can't we can't of who are the

people are really, we can discover that the felicity not depends

of factors external. The third noble is very simple.

It's this intuition of that the freedom is

possible. Darn us completely of that the fourth noble

is the way. It's the how. So, is how

you how you remember. It's based on an attention meditative that's all the elements of the life. One of my illustrations favorite of the way of

metaphors, better said, suede in Sukhattah, the antigoa capital of Thailand. There was an ancient temple, and for many

years was there this enormous Buddha of Arcella. Not was a statue particularly

aesthetic. It was simply enormous, and had durated many years. Then, it was venerated for having been made upheld to be a long of different governments, and armadas, and torments, it dured much time.

In years recent, ago, for there, about, one of eight years, he commenced to fissurars a cause of the time of sequea. Then, one of the Monges, took a little

Lintner, and allumbrough in one of the fissures, because I was interested in ver the infrastructure, and reflect a light dorado. The other monks were and started to disarmar the cap external of arsilla,

and discovered that was the most grand statue of the Buddha of the world of the Southeast Asiatic. Now, people of all the others, will be to be it. What is interesting about this, and this is what the monks

is that the statue had been covered with arsilla to protect heralded during times difficult, during all that time of danger, conflict, and instability. The same form, we, those humans, cubrism, our purity in nata, to start ahead, to learn to advance in a world difficult. The more difficult is the life that we have,

more we cover us who are really. The sad, and this is the lesson principal, is that we're we're going

to identify with our coverta, with our defenses and modes of to try to and we don't know

who we're we're we're who's looking at the maskara. We're we're

and to say it of other manner, every day we're long

periods of time in a trance when we're we're we're

we're very enfocated in the results and many of our

actions are being are the the time we

we're we we're we're we're we're we're we're

we one of the one of the of the way is to record who is looking who is looking

now right now really that's a quietude internal and the space of

conscience that is here the the the the the right

so it's a way to to redepertar to who

is a in the history of the illumination of the Buddha, he had his experience of illumination, and at a little time, when he was around over there,

the people were with the brillo that he had been been in, he had been and he asked who are, who are you? You're a saint?

No. A man? No. An angel? No, No, Tampo? Are you a

man? No. Okay, then what are you? He asked with real interest, and his

response was, I'm, I'm I'm and that is what the word Buddha

means, Despired. So, the meditation is in reality a

way to start us, one of the forms more useful in my opinion,

to understand what is the meditation, is imagine a Rueda of Conscience The center of the Ruea,

this center of Presence, is here. It's when we're when we're and abjured and then

those rations of the Ruea, a number infinit of rations that are the

presence are the are primarily are We're thinking. We're going to and we're going in our own

our eyes. We're going to the armazons of the Ruey and simply we're doing whelts.

We're going part of our days doing circles in our pensions, pensions routinaries.

The practice of the meditation is to start to recognize Okay. I'm am the

armazon of the with these dialogues internal that not cessan or what

say, regressa regressa this is the first part of the meditation regressar

and the second part of the meditation is being this is what we

we're to explore the rest of the time this and then

to and then then then then now to go to regressar.

We're going to start with that. The strategy, or what a lot of the media

abelis, in the Gerga budist, what we also to help to be

is to an an ankl or a central intimate. For much

people, it's familiar to use the respiration as ancl

to return to the center intim. Here is where we can

we we can't a training in concentration, because we'll we'll choose one thing to the we're going to regressor. This night, I'm to emphasize the respiration, but

no has to be the respiration. For many people, the soundings are an ankle. For others, points in the body, like I'm seeing the hands or the feet where are puted on the soil. For some

people is to see the cogent in the sill. So, there are many angles different. For me, the more are the

ones that are the present present and that are sensoriales. But we will we're the respiration

this night and what we do we do the respiration. Get with the respiration

and then the practice with the trainingment is notar when we we're going and invite us to return with the respiration. For some, this will be a little bit of the basic,

and for others, that are new, it seems to be something very difficult. It's basic and it's difficult. We're going one and other in different pensions. Some of you recordarine the personage of James Joyce.

The Sir Taffy, he he vivied a short distance of his body. We're going one and other once. So this

first training that we're to do and we're going to practice in some the the muscle

to notar that we're in a trance and regressar. Regressor. Intentemus' this first part of

regressar to the center of the road. It's useful when we're

the eyes, to start the body to get the out of

and and adjuster the posture. So, we can have

a stability and start there and one that

we're sitting right because this collaborer with that

alert. Behan if it is possible relaxer the body, of the way that no, there's

or the most minimum that be able. In particular, maybe want to

relax the arms. Bean if you can let us a little

more. It can help feel the the arms to the

out to outside. A kind of sensation to

derretting of yellow to water and of water to vapor, soltando, Sintiating the hands from the inside to the outside. At al flojar the hands, it can't that they're in them. Dehen that the pecho is abhorred,

afloge in the barriga, for that this next respiration be received in a barriga distended this respiration and this

and this and another way. As a a water

all this body can be be so this siten the

here the being being the maybe maybe even

even even even the words, here, degen that their senses

despirten, sientan the fluid of the inhalation and the exhalation. For

some, it's useful to do some some respirations profound

to really feel the sensations and the movements of the respiration. Then

notice where they're the respiration more fast easily, the orifices nasals, or the part of

the back of the garganta. Maybe it's the movement in the pecho, the sub-and-and-down-upon-upon- with a tension relaxed, notice where it's more easy to detectar the respiration, and maybe where it's more placentera. Comiencensen to let's get the tension Descance,

of a mode suave, fast with the movement of the respiration. Behan

if it's possible relax with the respiration relaxen at inal and relax

and relax to exhaler. This respiration is your central intimate,

but it can not they're that that the mind

is a go, the which is a problem. So, so are the

minds. As how the bodies secreted on the minds, the

minds create pensions. But when they're this, this is the moment

to pause. Gentil and invite to get us they're

mentally, and they're thinking, thinking, thinking. It's only a mode to notar

what is happening and not pervers in the thought in the thought. Then, relaxen's

getting here in this next in this next inalation or

exhalation, respiration cresient respiration decreient. Maintenium it's is complicated,

Relajando's with the movement of the respiration, and when noten that the mind has gone, pausen. Wulban to relaxer, regressando to here, again. Regressing. It's, you know, where

is your attention. Without any a If a the mind has been has

been has been so know that and re-abre the

tension paus and and the space in the they

can can not the son the maybe they

will they will be a little more a

certain that they have that they have the

the shoulders, the hands, relaxen the heart and suavement regrecent

again to this respiration of life and and atent you. Seppan

that are here, here the sometimes I think about this

first part this is to regress as a more

a major conscience plen that We're like recording, Ah, yeah, I was to be here. So, we're going to be here.

So we're going to to go to this place. One of my images favorite of this trainingment is the training of a cachorro,

because they're in this mind. The mind simply does what does, like a cachorrito

out of control. A a cachorrito, go and it is a pipia in the corner and we're

not the question. Well, our minds are the ones are not their minds.

Simply they're what they're and the best to train

the mind is very amigable very amigable with this

mind. More a many many they're they're It's supposed that I have to connect with the

respiration, but these pensions obsessives not are. It's fine. Much thanks. Regress. Here we are. A woman me showed a visor for a

collar. It was a little for a perro in a cordon. The collar said, Sentado. Kieto, here.

I thought that would be gracious if all we'd start to use these collars with the

cowards but we're in. we're trying to we're getting to our own the mind to continue to the world. The mind that when

we're going to we've gone to we've gone, we've been to find where regressar, what is here,

that has quality of presence. The people many many times question, in special

when they're to practice with the respiration about the tension that

they're a sometimes when we start attention to the

respiration, it can be as we're trying to fix

our attention with certain certain tension, then the respiration is forced or difficultosal. I'd like to

animarles that with whatever thing in the they're focusing, but particularly in the respiration, they're seeing that are receiving the respiration.

No they're trying to that the respiration is of a way or other. The only purpose is

perceive how is, of a way gentle, with a presence receptive, and to understand that

the condition of the mind is to go to our minds are the conditions to abandoning the

presence and go to there. Incluso there is something called the red

standard in our brain, that the science has discovered that

that that when we're that when we our cerebros are designed to go to the future or to the past,

to continue constructing a sense of the I in the time. So we're designed to not have a mind meditative. I think that helps much to know this, because then we don't us culpamos.

The majority of the people that I know know me have told that not creen to have a good mind

to meditate. And always I'm welcome to the club. None of

us has all we're so we know so so

he he said a a man Budadas a

a professor thyland that that this world and

his description was he per that's that we've that

we've been in a reality virtual the time and when we're we're we're we're

so we're so we're so we're a that is what is saying the

the things are absolutely essential to survive and a part necessary of the community

and the training is to learn to start of the trance of the

things. His minds will go to the derive. Julia

Child had a good way to say it if it can't

get a call it who will be so then if the

mind so let know and they're this is the

first part regress the attitude that we take

is clave I discovered that if in this first Etappa of concentration, to try to calm the mind and regresser with the respiration, there are a sentiment

of that the thoughts are the enemy are in war with the rest of your life and will they're that they're being

in the practice of the meditation. But if for the contrary, the attitude that they're in anteress and amability,

then gradually the mind will be calm socederan Part 1 Concentrars and Calmar the mind a little If you can imagine

in a camera of photos It's like if they're enfocating and pointing the camera They're trying to maintain Fijas the things This second part

This regressar Recurban, Recurban, El Start Here, is how to take the photo. Then, the concentration is how to enfocar the camera

and the conscience plan is like to take the photo, see what there is in reality of here.

We're going to pass some of time cultivating this capacity to be here. First, I'd

want to give us a definition of a plana. It's the

conscience that surge at to present attention a proposit so it's intentional in the

moment present and without just to the experience of the moment it's a

purpose, they're an intention present attention intentionally it's here in

this moment and without that's that's the two things

that that I'd like that they're to get back to get

to get to get about about that's that is that are

recognizing that is that's that are permitting and

recognize and permit I think in permitting as basically

to say to what that is that is

that is not it's say, I'm this. Or,

if I want to this still just it's it's the

this is the real reality of what is happening now. So,

they're creating a space for what is real, recognize,

and permit much a much people find useful to

this in two questions. These two facet basic

of the Conscience Plena. One question is, what is what is what is

what are doing in this moment? Can you do you do this what is what

is the that is the rasker of the conscience plain. The second is

I, I can be with that or I can let that this

say? Dissending yes. What we in conscience plenna is that

if we're we're having some kind of a lot of a lot of we're we're

we're that we're we're we're we're we're we're

we're we're we're we're we're we're so we're so

socied so then we're we the type of presence

plen that really be what what's is going to be many of of you

know the movie Gorillas in the Nyeb in the while Diane Fossey

a biologist a real a group of a group of

she did the next her men George Scheller she

became in a person renombrated when he hegress

of the cell with information very intimate about the

habits family and patrons of the life of the gorillas, something that no other scientific had

had been able to capture after that moment. When his colleagues tried to discover what

had made he, he had done, that he made to get to this information, there was

a thing that he was he he was a arm. All the other

had been to the salvage with these great rifles, and in

some way, these amables and great creatures had perceived the fear or the aggression and had been maintained a good distance and not

they had been revealed. While George Schaller respected to the simios and went to him and he knew that

his good heart, his benevolence, he let him and how in the movie Diane Fawsey enter and

learn about of them. I this story because it's an beautiful of the

qualities clas the when you're when you're when you know,

if you can't do it a form captivator in other words,

the parts our are that are vulnerable or that are

not are used not are not to we're

we is the same in our relation with others. So, if you want to have an relation intimate with your life interior, we've been to bea the arm. We have to be able to

not just to use-what-to-all-to-all-to-est-to-est-to-est-all-a-moment. This is to understand what is to be here. Start here means to recognize this experience from moment-a-moment and permit it. And, standing here, volvying to this image of the

Rueda of the Conscience, we'll again to be able to the center of the Ruea. This center no is a place confined. The center of the Ruea is in reality a space of conscience very abjointed,

where the rations and the mark of the Ruea and all is free and can't and come. Where we're we're just to be a species of immensity of conscience natural. One metaphor more. You can't think in that immensity like an ocean of conscience,

and when we're just going to a grand conscience, there's space for that any other ola go and venga. It's defined a lot of times as if we'd have a lot of hands and we put them some gots of tint, is to coloria the but if

there's a lake and we put him a little no is the same when you're

when you a conscience plan a conciencia complete there there's there

space for that these go and and in the other to be reactiv

or or contaminated we we can see the nature

of what is we can we can be intimate with the life that

is here. In these four classes we're going to explore how to get this attention

with this presence without to use to the life of the life

emotional, to the things to the reality virtual in the that we

we're we're in the world relational to the life a life

The beginning. The first, the level initial, called in the

first foundation of the first foundation of the body, is the level of

the body, you can ask, how they've been heard,

abandoned their body from the last meditation? It's interesting

revisal it. No we have how habit our our body.

We're with frequency. Let's I'm to make a little

exercise. Cierran your eyes for a moment. Behan conscientious

to pause. Dehen that your attention be here.

And imagine that are a light, are a Buddha or a

Christ just imagine that. Your conscience is completely

open and and dispirte and free. A manned an living, amando in this

life, taking the world in your heart. Viviened the experience of

this life, this world to our around and the

while you know, while you imagine this, to take some

some a person to see the eyes. Well, when I do this exercise with people, the first response that I'm

is this kind of surprise of surprise of that we can't imagine us as as a lot of us. I would say that in reality, all are buddhs and not is

a far far and, you're always here, just to see it. Okay, a Buddha is a Buddha

of the Buddha of is here. We can access to that's but the

thing that the people discover is that when there is that there much vivacity

they can perceive this change this change of life

to flow through the opposite also is that

when when you when you when you When you're when you're

when you're your and you see that vivacidant, you can't you can't your connection with the rest of the

and not only that, you can't see the presence that is Consciente. The Buddha ensue that all the world

exists in this extensso this world eternal and that when we when we're to the

reality. In really, we can see the naturalization of the reality. We can't see what is this flow changeant of vivacity, this red of

life in the that is separate from all. All is connected. Also we can see that

all is going to. It's like a soga in movement. Have you that when they're

that when they're In this life, when we're trying to afferar us to something, to agarrales, we're going to, we're quam most. There's suffering. When we're we're going to enter in the corriente and in reality, discover

a peace and conscience enormous. The Buddha ensigned, commiencing with the body. Commiencing with this first foundation of the and the and

get to the vivacity of the life I'm I'm

know a question of John O'Don Donahue one

of my poets and philosophers favorite says our

our our bodies know that are to are

our spirit are our minds that they are

that they are this is the next process

in this practice of Conscience Plenna. We can regresser

and really have been these bodies? Let me ask you that

revising something. One once more, see, and they can

reflect and perceive, there is a moment between who

I'm and being in house in my body,

can continue and they are and they're the eyes.

What the happens to do you is that is that it is that not easy

to get us in our our and sometimes simply not is not a

family or we are we are accustomed to present attention

to other other a sometimes it's and sometimes

it's in very because the natural not that

control. A Sometimes there's molestions. A menudo we say that the practice

should be with what we have here and a question is, why would I

want to live to live with things just that is a

question very reasonable. Sin however we discover that in the

measure in that our life is trying to

find strategies to to escape the molesties, more we're, that we're because

we're going. There's an equation that much people have been that's it's,

dolor for resistance, is equal to the pain, in the measure in the

that we're we're we're seeing this. We're know with the pain of

parto. If resisted the the pain of the part, the

resistance causes more the the same the the same

I'm many of the people who have people who have the and they

say that the major the the life is the tendency

to take to the area to to to

get to last even but in reality this is

what is the sanitation, more difficult or even possible. It's a problem is inevitable, but the suffering is optional.

That the conscience plenna can be our relation with the pain our not we can't

avoid in these bodies and have malesttares, but what we can do is relation to that malestar

of a way that we're a ocean, where the Olas van and

they're but we're in we're in we're not we're not

we're again again again we're to what's what's

what's what I'm I'm say we do we

practice we practice a first first I'm I

want I help the word and Also, noten if there is about that constellation of sensations.

The ensignance is to get us with what is here. But if it's it's too intense or it's quita the equilibrium, then no do they do. There's a real sabiduria in

to recognize. Yeah I've been sufficient with this sensation desagradable. Deheme to present attention to

the respiration, the sonnids, maybe to put me to be maybe, maybe, maybe

can't what it is, not that the trainingment in conscience plen

is, they're being present and quietos and remain

with what that is that that's that it, no,

it's it we're we're we of the habit, to instinctively to

get us to the unethredable. Finally, before that we practice we mention the

disagradable. But what there is about the very that there sometimes

there is the malentendendid that we don't we've that

in reality I see that the majority in the

people are they they are to get the

placentero and that is more, but also exist the fear to our complete vivacity. Then, one way

more, the trainingment in conscience plenia, is notar the sensations and to let this

life be that this. Well, paus other time. Dehen

that the tension go to your interior. This will be our

ultimate meditation of the night. In this pause, with much presence, invite the conscience to your body. Maybe they'll suavisen the eyes. Leveren a lebe

a little smile to your labos. Relagent the shoulders, the hands. Tomemes some quite respirations profound together. Then, we'll get that the respiration

will be to your rhythm natural. Sientan, how you get here with the respiration attention relaxed

at inhale and exhaler you see the respiration

like a current that so that is in a

great camp of sensations of your the person

sitting here presence relash the the the rest

the first the first but if not any other sensation,

flaccentera or disagree, then then they'll that that experience be at the center of

your attention, practicating this conscience plen that not how is, color or

frio, estruhament, aperture, fluid, tension, Strech is, like something spinoes.

Say what it's, noten how is, and you can't. I can't I'm

I'm so it's, see if it's possible say if inconditional to the

sensations that are that are here can not can noten that the

mind has been to the deriva. And as we did we've done simply practice in

regressar suavement, maybe, perhaps relaxing the new the body, reconnecting with the respiration,

or if there's another sensation predominant, respire with her and to see

that, knowing that they are here, exactly here, despirtos

in this body, recognizing and permitting this flow of

vivacity. You can profundize this presence of conscience plen this

is to be with the question. What is going in this moment?

I'm can't start with this? Explorando what it means to

say that is a of a mode cellular, to the life that's here. The poet Dorothy Hunt

says, in this infinite flow of life that no is detain there, there's an infinite variety of options. Only one

has a love what is. So, every dominion of the conscience plenna, is a degree of this

capacity to be present with the life of the body of the world. I'm I'm to when

practice in this time, practickeen regressar and to be to say

to say to the sensations that are in the one of my phrases

favorite of Rumi is you visit regularly to you

myself? It's a great question I'm I'm I'm going to give you my discourse

about the practice now, that is, this is a way of an community. One of the great

Maestros Zen said that is to be light to be completely and free

is being intimate with all the things. That intimacy is from being

for being the life that is here that's all what

they If they did were to take these pieces of this night, over-senting your intention and pausar, to let that the respiration or some other anklas let's permit to return one and other way, and then start to say, si, to the life that is here, a profound capacity of intimacy,

emerge. Sin embargo, without, it requires patience. One of my places of practice, a long of the years, has been

the society of meditation introspective in Barry. In the first years, received

a card directed to them, but was directed to the society of meditation

instantania. It's great, because, of some way, it's what we're

it's very easy that we just get for how we we're doing.

Practicic back contra the essence of our conditionment. It's

really so. We're inquietos. It's almost like if the ultimate thing we'd want to do is paus and start intimous with what is here. Sin embargo, we're these beautiful words of Dorothy

Hunt, that say that our real liberty and felicidad reside in to love what is and if you can't to love what is, you can't with

have a conciences of what is, to have the heart to do you. In reality, the love

appears for me the love appears for me the

invitation then is to be a few minutes for

day as minimum I see that it's to

do to do do do do do do

If it's for a brief moment, that's sufficient. Only to get calm, quietude. For who the quietude be difficult,

caminar meditating is well, we're being we're we're on you're

on your and also in our web IMCW .org to help them.

that. Compromotance for a period of time in the that you feel the intention of being the life that is here. It's a real thing to the soul and it's a greatle to our world also. I think in this practice as a great part of the evolution of the conscience, that we have our conditionment to per DERNUS in the trance and

also we also have this capacity to present attention and entranar our attention to start of the trance. No. only trae this incredible liberty and felicity to

our hearts, also it's extended to the rest of the world. So, despite their and minds,

really are meditating for our world. There is a that's been said, the illumination is an accident and that the practice you make susceptible to

those accidents. I'm going to start this night, inviting us to feel well, what signific to be intimately with the

life that is here simply simply they feel their own compromise to learn to

return to and be here. While pausan this mode, Sientan

how pausan with others that are sent out of others that are listening,

and others around of the world that also that also

there there is a practice to perci the cover with

that we know, that capes of plastic, capes of defences

and And we're that we're that godd that that and that

we're when we're when we're when profundis we're our attention.

These are the words of the poet Dana Falls in the calm

and the invitation, a invitation comes like a Ben and live in the real in the

place in the flow of the all the everything you have desired

is at you in this moment if you you at

you to Yes, Thank you.