Sunday, July 26, 2015

Poema a Quetzalcoatl

Del rojo corazón de Quetzalcoatl 
brotó la flor de oro y la semilla
El dulce trino y la luz de la estrella 
en la frente de un pueblo
Nace el sol
Humanidad, flor y pájaro
En el centro vital del pensamiento
Está en el viento
Es ala, es nube
Agua que hace carne con el maíz
¡¡Quetzalcoatl mágico y cósmico es!!
Es joya, piedra preciosa que tiene inmersos la luz y los colores
Destellos del río de oro que lleva incrustada el habla
El canto, la voz de la flauta y la pirámide del conocimiento.
Es el trueno que cimbra los metales de su voz 
en la garganta de los pájaros y en la humanidad.
Crece como árbol florido 
en la boca humana y en el pico de las aves
Es el vino del amor
Delicia del calor de la mujer
Tesoro y sosiego del guerrero
Útero donde nace la vida
¡¡Quetzalcoatl mágico y cósmico es!!

(Traducida de la lengua Nahuatl al Español)

Saturday, July 18, 2015

3 stages of ethics that are necessary in order to put ethics to practice in everyday life

While paying a tribute to His Holiness the Dalai Lama on his 80th birthday, a world renowned neuroscientist Richard Davidson writes that: 

"His Holiness has always combined an abiding curiosity about deep theoretical issues with an unswerving focus on what is practical, what can benefit others. On the practical side, His Holiness has been emphasizing the topic of secular ethics. He has described three stages of ethics that are necessary in order to put ethics to practice in everyday life
  • 1st, the ethic of restraint (not harming others); 
  • 2nd, the ethic of virtue (the recognition that all beings have in common basic human values);
  • 3rd, the ethic of altruism (the cultivation of selflessness and humility for the benefit of all).


Source: Shambhala Sun's Collector's Edition "The Dalai Lama" - July 2015

Sunday, July 12, 2015

Sugerencias para llevar en tu equipaje de mano.

1 El Gran Silencio. La percepción directa. Viaja libre de interpretaciones, sin expectativas, sin temores. Viaja por el simple gusto de viajar. Libertad Total.

2 ¿Qué dice tu corazón? ¿Tu camino tiene corazón? El corazón en el camino es la ofrenda perfecta. Si los caminos llevan a ningún lado, sólo el corazón les da sentido. Amor incondicional.


3 El mundo percibido es como un sueño, un despliegue mágico en donde Creer-Crear-Hacer no es un acto de voluntad egoíca para satisfacer los deseos, sino una conexión con la fuente en donde se realizan todos los sueños espontáneamente. Observador-Observado como amantes.

4 El fuego de la atención encendido incinera cotidianamente la importancia personal, el aferramiento a la identidad. A eso le llamamos recapitular.

5 El peregrino descubre a cada paso su familia extendida en lo visible y en lo invisible. En el espejo de las relaciones se asoma al infinito. Todos los seres son reconocidos como hijas-os de la Libertad Total y del Amor Incondicional. Tal es nuestro Linaje.

El Nagual Nuestro (extracto) texto de CJC.

Friday, July 10, 2015

La medicina del aguila




El Águila representa la conexión con lo divino, la capacidad de adentrarse en los dominios del espíritu y poder ver desde muy alto los acontecimientos y las personas de tu vida, incluso a ti mismo. 
Te recuerda que no sólo el cuerpo ha de ser alimentado, sino también el alma.
Si la Hermana Águila ha asomado a tus sueños o a tu tiempo de vigilia, te pide que te animes y armes de valor, porque el Gran Espíritu te está dando la oportunidad de volar alto.
Para emprender ese vuelo conviene buscar aquellos aspectos de tus emociones y tu psique que precisen ser refinados, reforzados y purificados, para evitar que dificulten tu vuelo.
Cura tus alas rotas con amor.

La Hermana Águila te pide no olvidar tu conexión con el Gran Espíritu. Te invita a buscar cimas más elevadas para construir tu nido (el nido es el corazón), para moverte con libertad.
Puede que haya llegado el momento de buscar tu Visión. Ayuna y reza para encontrar una respuesta.
Busca elevados ideales.

Guardianes Indios.
Imagen: Red.

Thursday, July 09, 2015

About the 'vajra', Chris Wilkinson


Generally speaking, the thing that we call a “vajra” is of four sorts: The Vajra of Reality, the Symbolic Vajra, the Secret Vajra of Method, and the Material Vajra. In this case we are working with symbols, so this is about the Symbolic Vajra. A nine pointed vajra is a Samaya Vajra. A five pointed vajra is a Wisdom Vajra. A three pointed one is a Vajra to Drive Away the Inappropriate. The spread-horned one is a Vajra of Wrath. Whichever you may use, there are horns to both left and right, and there is the mid-section. The mid-section is round and at its ends there are a certain number of horns that stick out straight. The Saṃpuṭa says:
Pick it up at the place that holds three points.
The belt part is the best.
The size is generally between eight and twenty eight fingerwidths. On a nine pointed one, the nine horns on the upper part in the four directions are Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. The intermediate ones are their four consorts. The one at the center is the sky, Samanthabhadra. The tips are Vairocana’s pure essence. The nine horns on the lower part are the pure essence of the five wisdoms and the four immeasurables. Their tips are the pure essence of the Dharmadhatu, Great Bliss. The fact that these horns come out from the mouth of a Makara is a symbol for pulling us out from the pain at life’s roots. The moon throne for these horns is a symbol for cooling down the torments by which we measure samsara. The eight lotus petals on top are symbolic of the eight dear Bodhisattva children. Those below are the pure essence of the eight goddesses: Hook, Noose, Chains, Bell, Scold, Jewel Lightning, Leg Iron, and She that None Other Can Handle. The round center is a symbol to signify that the dominion of the Dharma is not complicated. The strings of pearls that ornament the two sides of the center symbolize that everything in samsara and nirvana is an adornment, and appears to us as a play.
Regarding the five-pointed Wisdom Vajra, the five horns at the top are the five wisdoms of the five lineages. The five horns at the bottom symbolize the total purity of the five consorts. The rest of it is the same as in the above.

Chris Wilkinson
An Overview of Tantra and Related Works (Sakya Kongma Series ) (Volume 4)

Wednesday, July 08, 2015

The 3 princes of Serendip


"In ancient times there existed in the country of Serendippo, in the Far East, a great and powerful king by the name of Giaffer. He had three sons who were very dear to him. And being a good father and very concerned about their education, he decided that he had to leave them endowed not only with great power, but also with all kinds of virtues of which princes are particularly in need."
The father searches out the best possible tutors. "And to them he entrusted the training of his sons, with the understanding that the best they could do for him was to teach them in such a way that they could be immediately recognized as his very own."
When the tutors are pleased with the excellent progress that the three princes make in the arts and sciences they report it to the king. He however still doubts their training and summoning each (of his sons) in turn, declares that he will retire to the contemplative life leaving them as king. Each politely declines, affirming the father's superior wisdom and fitness to rule.
The king is pleased, but fearing that his sons' education may have been too sheltered and privileged, feigns anger at them for refusing the throne and sends them away from the land.
The lost camel
No sooner do the three princes arrive abroad than they trace clues to identify precisely a camel they have never seen. They conclude that the camel is lame, blind in one eye, missing a tooth, carrying a pregnant woman, and bearing honey on one side and butter on the other. When they later encounter the merchant who has lost the camel, they report their observations to him. He accuses them of stealing the camel and takes them to the Emperor Beramo, where he demands punishment.
Beramo asks how they are able to give such an accurate description of the camel if they have never seen it. It is clear from the princes' replies that they have used small clues to infer cleverly the nature of the camel.
Grass had been eaten from the side of the road where it was less green, so the princes had inferred that the camel was blind on the other side. Because there were lumps of chewed grass on the road the size of a camel’s tooth, they inferred they had fallen through the gap left by a missing tooth. The tracks showed the prints of only three feet, the fourth being dragged, indicating that the animal was lame. That butter was carried on one side of the camel and honey on the other was evident because ants had been attracted to melted butter on one side of the road and flies to spilled honey on the other.
As for the woman, one of the princes said: "I guessed that the camel must have carried a woman, because I had noticed that near the tracks where the animal had knelt down the imprint of a foot was visible. Because some urine was nearby, I wet my fingers and as a reaction to its odour I felt a sort of carnal concupiscence, which convinced me that the imprint was of a woman’s foot."
"I guessed that the same woman must have been pregnant," said another prince, "because I had noticed nearby handprints which were indicative that the woman, being pregnant, had helped herself up with her hands while urinating."
At this moment a traveller enters the scene to say that he has just found a missing camel wandering in the desert. Beramo spares the lives of the Three Princes, lavishes rich rewards on them and appoints them to be his advisors.
The Three Princes of Serendip is the English version of the Peregrinaggio di tre giovani figliuoli del re di Serendippo published by Michele Tramezzino in Venice in 1557.

Prayer for cyberspace by Dzongsar Jamyang Khyentse Rinpoche


Namo ākāśagarbhāya oṃ ārya kamari mauli svāhā

Oh bodhisattva mahasattva!

As I prostrate at your lotus feet,
I offer everything I can name and understand,And all my mind’s conjurings,As well as everything that exists, inconceivable and undreamed of,Throughout immeasurable space.
To you, who are the very essence of space,
I offer praise.
Bless this cyber-space with comfort, bliss and enlightenment
Unburden our misgivings;
May it be of benefit to myself and others.
Purify all that sullies and despoils us,
And the profligate displays,
That throng and colour this space.



Vajra body

"The 'Vajra Body' is the name given to the human body with its Inner Mandala, or subtle energy system, when it is used as a basis for practice to achieve realization. The Inner Mandala consists in three elements: the first is the structured net of vital, subtle energy-currents (which in some cases correspond respond to physical channels, and in some cases have no such correspondence), called nadi in Sanskrit and tsa in Tibetan; the second is the flow of vital, subtle energy through the organism, which is associated to breathing and that is called vayu or prana in Sanskrit and lung in Tibetan; and the third is subtle energy in its essential form, which in Tibetan is called thigle and in Sanskrit is called kundalini or bindu, and that is not something separate from the prana or lung: thigle is the very essence of the lung."
Namkhai Norbu