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Is that a kind of a benchmark to quickly get back on track? I think I understand your question. I liked kite fighting and cutting. I was very good at it, it was my hobby. So like this. Recientemente he escuchado a una mujer decir que estaba luchando con su demonio de los celos. Sin embargo , hasta que no sepas los pasos de memoria , puede que tengas que hechar un vistazo a las instrucciones. Luego toma nueve respiraciones abdominales profundas , lo que significa respirar profundamente hasta que pueda sentir que el abdomen se expande.

Una vez que encuentres el sentimiento, intensificarlo , exagerarlo. En el segundo paso invitas al demonio para pasar de ser simplemente un conjunto de sensaciones , colores y texturas que se ha identificado dentro de tu cuerpo para convertirse en una entidad viviente sentado justo en frente de ti. No trates de controlar o decidir lo que estas viendo ; deja que tu mente inconsciente produzca la imagen. Trabaja con cualquier forma aparezca sin cambiarlo. Una vez que haya hecho estas preguntas , cambie inmediatamente de lugar con el demonio.

Va a descubrir lo que necesita el demonio poniendote en el lugar del demonio , en realidad cambiando de lugar y permitiendote a ti mismo para ver las cosas desde el punto de vista del demonio. Ahora responde las tres preguntas en voz alta en primera persona , mirando a una forma imaginaria de tu yo ordinario en frente de ti , de esta manera: — Lo que yo quiero de ti es. Lo que necesito de ti es. Ahora que hemos llegado al momento crucial cuando realmente alimentamos al demonio. Mientras alimentas a tu demonio , mira con cuidado, ya que es probable que comience a cambiar.

En el momento de su saciedad total, su aspecto normalmente cambia significativamente. Es importante que el demonio sea alimentado y quede completamente satisfecho. Si responde que no es, invita a un aliado a aparecer. Luego , en calidad de aliado , responde a las preguntas anteriores. Luego imagina que estas recibiendo la ayuda y el compromiso que el aliado te ha prometido.

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Cuando la mente pensante se toma un descanso, ni siquiera por unos segundos , una especie de conciencia relajada, reemplaza la corriente habitual de pensamientos. Algunas personas describen la quinta etapa como de paz , otros como la libertad , y sin embargo, otros como una gran inmensidad. En este punto , si usted es capaz de hacerlo correctamente , el demonio al instante sea liberado y se desvanece en el acto. Tomemos el ejemplo de un demonio de los celos. Mi cuerpo se tensa. Usted puede provarlo. En este momento no tenemos necesidad de alimentar demonios , porque estamos gobernados por la conciencia , y no por nuestras emociones.

El proceso de reconocimiento de nuestros demonios colectivos comienza con nuestros demonios personales, miedos universales , paranoia , los prejuicios , la arrogancia , y otras debilidades. Familias , grupos , naciones, e incluso la sociedad en su conjunto pueden crear demonios que son la suma de los demonios individuales sin resolver. Esta naga en particular fue tan terrible que la gente local ni siquiera se atrevian a mirar al estanque. La tendencia a matar en lugar de dedicarse al monstruo nos impide conocer nuestros propios monstruos y transformarlos en aliados.

Tsultrim Allione es una ex monja budista tibetana y autora de Women of Wisdom. Ella es la fundadora del centro de retiro Tara Mandala en Colorado taramandala. Translated to Spanish by Noelia. Demons are not bloodthirsty ghouls waiting for us in dark places; they are within us, the forces that we find inside ourselves, the core of which is ego-clinging. Demons are our obsessions and fears, feelings of insecurity, chronic illnesses, or common problems like depression, anxiety, and addiction.

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Feeding our demons rather than fighting them may seem to contradict the conventional approach of attacking and attempting to eliminate that which assails us, but it turns out to be a remarkable alternative and an effective path to liberation from all dichotomies.

Demons are ultimately generated by the mind and, as such, have no independent existence. Nonetheless, we engage with them as though they were real, and we believe in their existence-ask anyone who has fought an addiction or anxiety attacks.


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Demons show up in our lives whether we provoke them or not, whether we want them or not. Even common parlance refers to demons, such as a veteran who is home battling his demons of post-traumatic stress from the war in Iraq. I recently heard a woman say she was fighting her jealousy demon.

Unfortunately, the habit of fighting our demons only gives them strength.

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By feeding, not fighting, our demons, we are integrating these energies, rather than rejecting them and attempting to distance ourselves from disowned parts of ourselves, or projecting them onto others. My students told me that this method helped them greatly with chronic emotional and physical issues such as anxiety, compulsive eating, panic attacks, and illness.

Feeding a demon will take about half an hour. Choose a quiet place where you feel safe and comfortable. Set up two chairs or two cushions opposite each other: one for you and one for the demon and ally. Keeping your eyes closed will help you stay focused and present as you imagine this encounter with your demon. However, until you know the steps by heart, you may need to glance at the instructions.

Begin by generating the motivation to do the practice for the benefit of all beings. Then take nine deep abdominal breaths, which means breathing in deeply until you can feel your abdomen expand. Place your hands on your stomach and notice it rise and fall. As you inhale during the first three breaths, imagine your breath traveling to any physical tension you are holding in your body and then imagine the exhalation carrying this tension away.

During the next three breaths release any emotional tension you might be carrying with the exhalation and in the last three breaths release any mental tension such as worries or concepts that are blocking you. Now you are ready for the five steps. You will find where in your body you hold the demon. Your demon might be an illness, an addiction, a phobia, perfectionism, anger, depression, or anything that is dragging you down, draining your energy.

So first decide what you will work with. Finding the demon in your body takes you out of your head into a direct somatic experience. Locate where you are holding this energy by noticing where your attention goes in your body when you think about this issue. Once you find the feeling, intensify it, exaggerate it.

Here are some questions to ask yourself: What color is it? What shape does it have? Does it have a texture? What is its temperature? If it emitted a sound, what would it be? If it had a smell, what would it be? As a personified form appears, a figure or a monster, notice its color, size, expression and especially the look in its eyes. Work with whatever form shows up without editing it.

Then ask three questions aloud in the following order: What do you want from me? What do you need from me? How will you feel if you get what you need? Once you have asked these questions, immediately change places with the demon. You need to become the demon to know the answers. With your eyes still closed, move to the seat you have set up in front of you, facing your original seat, and imagine yourself as the demon. Take a deep breath or two and feel yourself becoming this demon. What I need from you is. When my need is met, I will feel. Often what they need is hidden beneath what they say they want, which is why we ask the second question, probing a little deeper.

The demon of alcoholism might want alcohol but need something quite different, like safety or relaxation. Until we get to the need underlying the craving, the craving will continue. This will tell you what to feed the demon. By feeding the demon the emotional feeling that underlies the desire for the substance, we address the core issue instead of just the symptoms. Return to your original position and face the demon.

Take a moment to settle back into your own body before you envision the demon in front of you again. Begin by imagining that your consciousness is separating from your body so that it is as if your consciousness is outside your body and just an observer of this process. Then imagine your body melting into nectar that consists of whatever the demon has told you it ultimately will feel if it gets what it needs, so the nectar consists of the answer to the third question in step three For example, the demon might have said it will feel powerful, or loved, or accepted when it gets what it needs.

So the nectar should be just that: You offer nectar of the feeling of power, love, or acceptance. Now feed the demon this nectar, give free rein to your imagination in seeing how the nectar will be absorbed by the demon. See the demon drinking in your offering of nectar through its mouth or through the pores of its skin, or taking it in some other way.

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Continue imagining the nectar flowing into the demon; imagine that there is an infinite supply of this nectar, and that you are offering it with a feeling of limitless generosity. While you feed your demon, watch it carefully, as it is likely to begin to change. Does it look different in any way? Does it morph into a new being altogether? At the moment of total satiation, its appearance usually changes significantly. It may become something completely new or disappear into smoke or mist.

What happens when the demon is completely satisfied? Whatever develops will arise spontaneously when the demon is fed to its complete satisfaction. It is important that the demon be fed to complete satisfaction. If your demon seems insatiable, just imagine how it would look if it were completely satisfied; this bypasses our tendency to hold on to our demons. The next part of step four is the appearance of an ally. A satisfied demon may transform directly into a benevolent figure, which may be the ally.

The ally could be an animal, a bird, a human, a mythic god or bodhisattva, a child, or a familiar person. Ask this figure if it is the ally. If it replies it is not, then invite an ally to appear. Or the demon may have disappeared, leaving no figure behind. If so, you can still meet the ally by inviting an ally to appear in front of you.

Once you clearly see the ally, ask it the following questions: How will you serve me? What pledge or commitment will you make to me? How will you protect me? How can I gain access to you? Then change places and become the ally, just as you became the demon in step three. Having become the ally, take a moment to fully inhabit this body.

Notice how it feels to be the protective guardian. Then, speaking as the ally, answer the questions above. Try to be as specific as possible in your answers. Once the ally has articulated how it will serve and protect you, and how you can summon it, return to your original place. Take a moment to settle back into yourself, seeing the ally in front of you. Feel this supportive energy enter you and take effect. Finally, imagine the ally itself melting into you and feel its deeply nurturing essence integrating with you.

Notice how you feel when the ally has dissolved into you. Realize that the ally is actually an inseparable part of you, and then allow yourself to dissolve into emptiness, which will naturally take you to the fifth and final step. When you have finished feeding the demon to complete satisfaction and the ally has been integrated, you and the ally dissolve into emptiness. Then you just rest. When the thinking mind takes a break for even a few seconds, a kind of relaxed awareness replaces the usual stream of thoughts.

We need to encourage this and not fill this space with anything else; just let it be. Some people describe the fifth step as peace, others as freedom, and yet others as a great vastness. I like calling it the gap, or the space between thoughts. Usually when we experience the gap we have a tendency to want to fill it up immediately; we are uncomfortable with empty space.

In the fifth step, rather than filling this space, rest there. Although the method of personifying a fear or neurosis is not unfamiliar in Western psychology, the value of the five-step practice of feeding your demons is quite different, beginning with the generation of an altruistic motivation, followed by the body offering which works directly with ego-clinging and finally the experience of nondual meditative awareness in the final step of the process. This state of relaxed awareness, free from our usual fixation of self versus other, takes us beyond the place where normal psychotherapeutic methods end.

Direct Liberation of Demons Once we have practiced feeding the demons for some time, we begin to become aware of demons as they form. We learn to see them coming: Ah, here comes my self-hatred demon. This makes it possible with some practice to liberate demons as they arise without going through the five steps, by using what is called direct liberation. This most immediate and simple route to liberating demons takes you straight to the fifth step, but it is also the most difficult to do effectively.

Direct liberation is deceptively simple. It involves noticing the arising energy or thoughts and then turning your awareness directly toward it without giving it form as we do in the five steps. This is the energetic equivalent of turning a boat directly into the wind when sailing; the boat travels because of its resistance to the wind and stops when its power source has been neutralized. Similarly, if you turn your awareness directly into an emotion it stops developing.

At this point, if you are able to do it correctly, the demon will instantly be liberated and vanish on the spot. The technique of direct liberation is comparable to being afraid of a monster in the dark and then turning on the light. When the light goes on we see that there never was a monster in the first place, that it was just a projection of our own mind. My body is tensing. If at that moment I turn toward the energy of jealousy and bring my full awareness to it, the jealousy will pop like a balloon.

Here we are short-circuiting the demon as it arises by meeting its energy consciously as soon as it surfaces, going directly to the fifth step. Another example of a situation in which you might practice direct liberation would be an interaction with other people. You might be sitting with your lover, for instance, when you discover that something he committed to doing has not even been started.

You feel irritation welling up. But then if you turn your awareness to this sensation of irritation, looking right at it, it disappears. One way I explain direct liberation at my retreats is through an experiment. You might try it. Consciously generate a strong emotion anger, sadness, disappointment, or desire.

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When you get this feeling, intensify it, and then turn your awareness directly to that emotion and rest in the experience that follows. Liberation of the demon can be so simple and instantaneous that you will distrust the result, but check back on it, and, if you have done it correctly, the emotion will have dissolved.

With considerable practice the next stage becomes possible: Here immediate awareness, clear and unmodified, is already stable, not something you just glimpse periodically. Emptiness, clarity, and awareness are spontaneously present. This is called instant liberation. An emotion arises but finds no foothold and dissolves. At this point we have no need for feeding demons, because we are governed by awareness, rather than by our emotions. The process of acknowledging our collective demons begins with our personal demons universal fears, paranoia, prejudices, arrogance, and other weaknesses.

Families, groups, nations, and even society as a whole can create demons that are the sum of unresolved individual demons. If we do not acknowledge these personal demons, our weaknesses and fears can join those of others to become something monstrous. Through shifting our perspective away from attacking our enemies and defending our territory to feeding our demons, we can learn to stay in dialogue with the enemy and find peaceful solutions. In this way we begin a quiet revolution.

Drawing on the inspiration of the teachings of an eleventh-century yogini, we can change our world. At the key moment when the wisdom beings descended, Machig magically rose up from where she was sitting, passed through the wall of the temple, and flew into a tree above a pond. This pond was the residence of a powerful naga, or water spirit. These capricious beings can cause disruption and disease but can also act as treasure holders or protectors.

This particular naga was so terrifying that the local people did not even dare to look at the pond, never mind approach it. But Machig landed in the tree above the pond and stayed there in a state of profound, unshakable meditation. He approached her threateningly, but she remained in meditation, unafraid. This infuriated him, so he gathered a huge army of nagas from the region in an attempt to intimidate her. When she saw them coming, Machig instantly transformed her body into a food offering, and, as her biography states, They could not devour her because she was egoless.

Not only did the aggression of the nagas evaporate but also they developed faith in her and offered her their life essence, committing not to harm other beings and vowing to protect her. By meeting the demons without fear, compassionately offering her body as food rather than fighting against them, Machig turned the demons into allies. The myth of Hercules exemplifies the heroic quest in Western culture.

Accompanied by his nephew Iolaus, Hercules goes to the lake of Lerna, where the Hydra, a nine-headed water serpent, has been attacking innocent passersby. Hercules and Iolaus fire flaming arrows at the beast to draw it from its lair. Iolaus uses a burning branch to cauterize the necks at the base of the heads as Hercules lops them off, successfully preventing the Hydra from growing more. Eventually only one head remains. This head is immortal, but Hercules cuts through the mortal neck that supports it. The head lies before him, hissing. Finally, he buries the immortal head under a large boulder, considering the monster vanquished.

But what kind of victory has Hercules achieved? Has he actually eliminated the enemy, or merely suppressed it? What does this say about the monster-slaying heroic mentality that so enthralls and permeates our society? Although the positive aspects of the myth can lead to important battles against hatred, disease, and poverty, it also poses terrible and largely unacknowledged dangers.

Among these is the ego inflation of those who identify themselves with the role of the dragon-slaying warrior hero. Another is projecting evil onto our opponents, demonizing them, and justifying their murder, while we claim to be wholly identified with good. The tendency to kill rather than engage the monster prevents us from knowing our own monsters and transforming them into allies.

She is the founder of the Tara Mandala retreat center in Colorado taramandala. Alexander Berzin, The tantras present advanced practices based on the sutras. The Sanskrit word tantra means the warp of a loom or the strands of a braid. The root of the word tantra means to stretch or to continue without a break. Similarly, everlasting successions always maintain their individualities. Further, the experiencing of something is always individual and subjective. Individual beings are those with mental continuums.

Maitreya explained that although successions of moments of Buddha-nature factors continue forever, they may be unrefined, partially refined, or totally refined. Occasionally, successions of moments of confusion temporarily cease. Yi means mind and dam stands for damtsig dam-tshig, Skt. Moreover, they stop forever with the attainment of enlightenment.

The analogy, however, is not exact. Everyday beings and Buddha-figures are like quantum levels of clear light continuums. The main aspect of Buddha-nature emphasized here is the voidness emptiness of the mental continuum — its absence of existing in impossible ways. Mental continuums do not exist as inherently flawed and impure by nature. The purification method refers to the stages of practice with Buddha-figures.

The result of the purification process is the everlasting continuity of Buddhahood. The continuities also include Buddha-figures and the enlightened state. En caso de ser distribuidas de forma gratuita, como bendiciones de Buda. No los vendemos. Normalmente impreso en tinta roja sobre papel amarillo. Mandala Sososor Drangma, iracundas deidades femeninas. Protege contra las enfermedades. Sosor Drangma. Garuda Amuleto. Protege contra las enfermedades principalmente causada por nagas.

El demonio se enganchan Gyalpo. Amuletos contra la influencia de los demonios-by. Cuelga sobre la puerta de entrada o cercano. La llamada. January 05, Translated by Karma Choephel and Ven. In the Jataka Tales, it says: After studying, make practice the essence. You will be freed from the stronghold of birth with little difficulty. Similarly, the Teacher himself said in The Vinaya Scriptures: There are two things that monastics should do: study through listening and contemplating, and abandon through meditation. Gampopa said: Beginners should study earnestly.

After studying the teachings, practice earnestly. As these explain, one should first listen to and contemplate the Dharma appropriately through scriptures and then make the practice of the meaning one has studied into the essence. This is the general way to uphold the teachings. The Buddha, out of kindness, said not once but over and over that his followers should emphasize practice, and uphold, preserve, and propagate the teachings of realization properly.

Doing this is extremely important. We can understand this when we read the biographies of Milarepa and Marpa the Translator and see what they did. They did such great practice that they meditated until their flesh was worn down to the bone. In order to meditate, it is very important to first identify what we are meditating on.

If we meditate without identifying that, there is the danger it will become idiot meditation or idiot Dharma. If we do not first fully comprehend through listening and contemplating the meaning of what we are meditating on, how can we practice? We would be neither in the world nor in the Dharma. We might try to look impressive, but because we are neither in the Dharma nor in the world, there is the danger that it could be said of us that we are caught betwixt and between. I have a surprise for you all. Close your eyes. We've combined the most accurate English to Spanish translations, dictionary, verb conjugations, and Spanish to English translators into one very powerful search box.

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