La Axarquia Malagueña

In einer Nussschale ueber den Ozean

In einer Nussschale ueber den Ozean

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For many of you the past few linear days may have seen HUGE amounts of emotion rise to the surface of your very BEing, it may have seen you struggle to understand all that is playing out at a very human conscious waking mind level. I talked about “completion” in my last blog and this completion was the END of the old 3D earth created reality frequencies. This reality is now no longer open to interact with and by this I mean that it is no longer possible to anchor yourself into ANY part of these old 3D earth frequencies. What may confuse your human logical mind is that the world APPEARS to look the same therefore you may be allowing your human logical mind to teach you that nothing has changed. You may also assume that other people are able to function in a world that was there before but in TRUTH there is only NOW and the frequencies are the highest they have ever reached and will continue to expand and to heighten as the entire human race now move into TRUTH.

In essence the old 3D earth CREATED reality only exists within the individual human vehicles that are running said frequencies. It is not possible to move into the New Earth running any of the old 3D earth created lower dimensional frequencies and this is what many of you are now experiencing. There is no hiding place for the distortions, this is what you are physically wrestling with at this time and this may be manifesting in your outer waking life experience in a variety of ways. From feeling physical aches and pains, throwing up, sleeping for vast amounts of time, crying and feeling intense anger, hopelessness etc. ALL are the frequencies leaving the CELLULAR structure of the human vehicle, the depth directly connected to the intensity of the experience of release.

It is important that you do not try to distract yourself or try to rationalise why you are experiencing the emotional release that you are experiencing, this is the human logical mind attempting to reference in order to STORE the emotion, this will deprive you of the opportunity of FULL RELEASE of the frequency. The more that you allow your human logical mind to attempt the reference the more frustration you will feel as there are NO reference points, so in plain terms the human logical mind will attempt to “file” your emotion in a part of your human vehicle, there are no more filing cabinets available so there is no ability to file. This must be acknowledge and interacted with.

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If this sees you melt into a puddle of tears that you cannot explain then it will see you melt into a puddle of tears. It may come as a surprise to many of you the DEPTH of emotion that comes up for release, for there are many teachings within the old 3D earth created reality that seek to teach that you have “dealt” with something therefore it is of no concern any more and this is hugely distorted. The patterns of the old 3D earth CREATED reality that you birthed into are now fully dissolving, this part of the human life experience here upon the planet is COMPLETE.

YOU are not asked to remain in the frequencies of what I have often termed the “training” grounds on Planet Earth, for only in walking in the darkness could you find the LIGHT and only by fully experiencing the lowest frequencies could you recognise the higher ones. There is no judgement and I would guide you to refrain from judging SELF, ALL IS NOW and ALL JUST IS, this is an experience that now dissolves in order for you to CREATE that which makes your heart sing in order to experience HEAVEN upon EARTH.

Do not try to place “timescales” upon this process or try to push yourself through the process for ALL JUST IS and YOU ARE, at this time you are fully guided by your SOUL and you are asked to BREATHE and to BE.

“LOVE is the answer, no matter the question”

The Divine Madman
The Sublime Life and Songs of Drukpa Kunley
 Image
A compilation of anecdotes and songs (‘Gro ba’ i mgon po chos rje kun dga’ legs pa’i rnam thar rgya mtsho’i snying po mthong ba don ldan) by the Bhutanese scholar, Geshe Chaphu, in 1966; translation and introduction by Keith Dowman and Sonam Paljor; preface by Dugu Choegyal Gyamtso Tulku; introduction by the editor James Steinberg; illustrations by Lee Barslaag; cover painting by Dugu Choegyal Gyamtso Tulku. First published by Rider & Co, London, 1982, and Dawn Horse Press, 1983; second edition by Dawn Horse Press, Middletown, California, 1998. ISBN 0-913922-75-7. Translated into German as Der Heilige Narr (Barth, 1983) out of print; and into French as Le Fou Divin (Albin Michel, Paris, 1984,2013). Ten years out of print, by popular demand The Divine Madman has been reprinted in 1998 by the Dawn Horse Press. Reprinted in 2000 in Kathmandu by Pilgrim’s Publishing (<pilgrims@satyam.net.in>.

 

The Tantric Buddhist Master Drukpa Kunley is one of Tibet’s foremost saints and yogis and the patron saint of Bhutan. He belongs to the Drukpa (Dragon) school of Tibetan Buddhism established by Tilopa, Naropa, Marpa and Milarepa. Well known to common Tibetans through the oral tradition of legends and songs, as well as to scholars and mystics through his biographies, he is greatly loved by all the people of Tibet as an enlightened master and an exponent of ‘crazy wisdom’. He taught through outrageous behavior and ribald humor in order to awaken the people he met to a higher awareness free from conventional morality and self-obsession. In particular he took his female friends and disciples along the path of sexual desire and relationship to free them from attachment to the illusory world and to awaken their buddha-nature. He would constantly taunt the monks with jest and insult to dissolve their hypocrisy and hidden faults. He was a Dzogchen yogi following the highest path of Yoga-tantra and his Dzogchen songs are some of the best in the Tibetan language.’

‘There is no other book translated from Tibetan that discloses the ‘secret’ life of a crazy yogi and reveals the rationale and teaching processes that modern masters such as Chogyam Trungpa Rimpoche have used to such beneficial effect in America. This work reveals how Buddhist Tantra is lived on the ground through the life of a realized adept and discloses the sexual mores of a tantric society. The Divine Madman is the most potent introduction to the high teaching of tantra to date.’

‘In Thimphu I ran into a phenomena common to both India and Bhutan: reference for the wandering ascetic who combines preaching religion with sex and liquor. He takes them as they come his way. As a matter of historical fact homeless purveyors of faith and sexual delights were known to all religions: Rabelais has written about lascivious monks consorting with nuns; Islam has its mast-qalandars and pagal babas. Of the same genre were yogis of Mirabai’s hymns from whom Indian housewives sought spiritual and sexual gratification… Drukpa Kunley’s anecdotes are ribald beyond belief. Wherever he went he carried his ‘divine thunderbolt of wisdom’ (his penis) before him. It penetrated the mysteries of life as it did willing virgins. The bawdy tales of fornication and copious intake of chung wine are interspersed with words of wisdom, advice on how to square one’s karma, escape the vicious circle of samsara (birth, death and rebirth) and attain nirvana. The god-fearing but high-living Lama Drukpa Kunley sums up his philosophy: “The best chung wine lies at the bottom of the pail / And Happiness lies below the navel.” ‘ Khushwant Singh.

Note: The American rights to The Divine Madman were bought by Dawn Horse Press, the publishing arm of Da Free John, aka Adi Da Samraj, the American tantric teacher. It has an introduction by the editor James Steinberg, a scholar and devotee of Adi Da Samraj. Keith Dowman is in no way attached to the cult of Adi Da Samraj, and he disclaims all responsibility for the material presented in the editor’s introduction.

Contents of The Divine Madman

Editor’s Introduction: Drukpa Kunley and the Tradition of Crazy
Wisdom
List of Illustrations
Foreword by Choegyal Gyamtso Tulku
Translator’s Introduction
Prologue
1 How Drukpa Kunley became an Ascetic Wanderer and how he
delivered the Lady Sumchokma from the Ocean of Suffering
2 How Drukpa Kunley visited Samye and Lhasa for the Sake of
All Beings
3 How Drukpa Kunley visited Taklung, Yalpachen and Sakya
to give Meaning to the Lives of the People
4 How Drukpa Kunley travelled through East Tsang for the Sake
of  All Beings
5 How Drukpa Kunley, the Master of Truth, went to Dakpo and
Tsari and arrived in Bhutan
6 How Drukpa Kunley bound the Demond of Bhutan and
directed the Aged of that land to the Path of Liberation
7 How Drukpa Kunley Instructed his Consorts in the Southern
Valleys
8 How Drukpa Kunley returned from Bhutan to Tibet and
the Events which attended his Nirvana
Benedictory Prayers
Appendices

DRUKPA KUNLEY’S TEACHING SONGS

DRUKPA KUNLEY’S LORE

PEMA LINGPA’S DZOGCHEN SONG

CONVERTING DEMONS

REFUGE IN SEX

SUTRA OF SEX

Drukpa Kunley’s Teaching Songs

The Lama returned to Adzomma’s chung house, to his drinking and cavorting. The girls were full of admiration.’Yesterday you killed those animals and then returned them to life and we have great faith in you’, they told him. You must certainly have been a Buddha in your past life. Please tell us about it.’

‘In the rosary of my many lives
I have taken the form of every creature;
I remember it only darkly,
Yet I feel it was something like this:
Since now I thrive on chung,
Once I must have been bee;
Since now I am so lustful
Once I must have been a cock;
Since now I am so angry,
Once I must have been a snake;
Since now I am so slothful,
Once I must have been a pig;
Since now I am so mean,
Once I must have been a rich man;
Since now I am so shameless,
Once I must have been a madman;
Since now I am such a liar,
Once I must have been an actor;
Since now my manners are so rude,
Once I must have been a monkey;
Since now I have such blood lust,
Once I must have been a wolf;
Since now I have so tight an anal sphincter,
Once I must have been a nun;
Since now I am so punctilious,
Once I must have been a barren woman;
Since now I spend my wealth on food,
Once I must have been a Lama;
Since now I am so avaricious,
Once I must have been a steward;
Since now I am so self-esteeming,
Once I must have been an officer;
Since now I enjoy cheating others,
Once I must have been a business man;
Since now I am so loquacious,
Once I must have been a woman;
But I cannot tell you if this is really true.
Consider the matter yourselves.
What is your opinion?’

‘You pretend to be telling us your past lives,’ said the girls, ‘but actually you are showing us our faults. We thank you for your teaching.’
The Lama travelled on to the Academy of Palkhor Stupa where he found the metaphysicians engaged in debate. Watching the show, his attention was held by a very beautiful woman sitting on the edge of the Stupa. But at the head of the line of monks was an old monk who said to him, ‘Your magical powers and signs of accomplishment are astonishing, but, you know, your refusal to bow to the Stupa, and to the monks, is wrong-headed and contrary to the Buddhas’ Law,’
‘I am an experienced Naljorpa who long ago completed his prostration and confession,’ said the Lama. ‘But if you wish I will prostrate now.’ And he began to perform his prostrations to the girl and the Stupa with this prayer:

‘I bow to this body of beautiful clay,
Not counted amongst the Eight Sugata Stupas;
I bow to this marvellous creation,
Not fashioned by the hand of the god of craftsmen;
I bow to these Thirteen Wheels,
Unsurpassed in the Thirteen Worlds;
I bow to the cheeks of the Gyangtse maiden,
Not regarded in the body of the Saviouress.’

‘Alala!’ exclaimed the monks. ‘How crass! This Drukpa Kunley is truly crazy!’
‘Since woman is the way that all good and evil enter the world, she has the nature of Mother Wisdom,’ the Lama told them. ‘And further, when you took your ordination and vows of discipline at the feet of your spiritual preceptor, offering gold and silver without any concern for the future, you entered the mandala between woman’s thighs. So I make no
distinction between this woman and the Stupa as my object of refuge.’
The laymen who heard him laughed, but the monks gave him black, resentful looks and turned away. ‘We are trying to maintain the peerless rules of moral discipline,’ said the Moral Guard, ‘and you come here making fun of us.’ And he took up a stick to beat him.
Drukpa Kunley sang this song:

‘Proud Kongpo stallion, matchless in style and elegance,
Black Tibetan horse, lifting high its white socks,
Both racing together on the wide open plains
Aku’s Stableboy bear witness
See which is first to pass the flag!

‘Bengali peacock, matchless in fine feathered display,
Tibetan vulture, bird-lord with the wide Wings,
Circling high in the empty sky
Snow Mountain Heights bear witness
See which bird has the bird’s eye view!

‘Blue cuckoo in the tree’s upper branches, matchless in song,
Red breasted house cock with deafening cokorico,
Both aroused by the season, stretching their lungs
Old Man of the World bear witness —
See who tells the time correctly!

‘Ferocious mountain snow lioness, matchless in pride and
paw-power,
Striped Indian tiger in the Sengdeng jungle,’ savage in anger,
Both in the Sengdeng jungle aroused to pitch of cunning fury —
Gomchens and nuns bear witness-
See who truly rules the jungle!

‘Palden Stupa abbots and professors of the robe, matchless
Panditas,
And I, Drukpa Kunley of Ralung, relaxing in the stream of events,
All examining our moral performance
Incontestable Truth bear witness —
See who finally gains Buddhahood!’

Finishing his song, his listeners were overcome with faith and devotion, and begged the Lama to protect them in this life and the next. 62

At Tsechen Monastery (below Gyangtse), where the monks were conducting the Rite of Confession, the Lama offered a handful of tea in a cymbal the size of a yak’s eye. ‘Free tea all round,’ he said, making the customary offering.
‘There’s not enough tea there for three hundred monks,’ they told him. ‘Go away!’
The Lama thought he would enlighten them in a playful manner and began running around the mountain, striding over boulders and skirting small stones.
‘Look at that madman!’ cried the monks. ‘See how he runs!’
‘This is like your type of practice!’ the Lama responded.
‘That’s nothing to do with our practice!’ shouted the monks. ‘That’s just your craziness!’

Drukpa Kunley’s Lore

…At the end of his beautiful song the monks and nuns served him tea and chung while others fell down swooning with devotion. Chenga Rimpoche, too, was very pleased:

‘Naljorpa contemplating illusion,
Wherever you stay is your Academy,
Wherever you stay is your hermitage.
In your travels throughout the country,
Who have you found the most pious?’

The Lama replied thus:

‘I, an ever roaming Naljorpa, visited a Kahgyu Academy,
And in that Kahgyu Academy every monk was holding a jug full
of chung –
So fearful of becoming a drunken reveller, I kept to myself.
I, an ever roaming Naljorpa, visited a Sakya Academy,
And in that Sakya Academy the monks were splitting subtle
doctrinal hairs –
So fearful of forsaking the true path of Dharma, I kept to myself.
I, an ever roaming Naljorpa, visited the Academy of Galden,’
And in the Galden Academy each monk was seeking a boyfriend –
So fearful of losing my semen, I kept to myself.
I, an ever roaming Naljorpa, visited a School of Gomchens,
And in those hermitages every Gomchen wanted a lover
So fearful of becoming a father and householder, I kept to myself
I, an ever roaming Naljorpa, visited a Nyingma Academy,
And in that Nyingma Academy each monk was aspiring to
perform in the Mask Dance
So fearful of becoming a professional dancer, I kept to myself.
I, an ever roaming Naljorpa, visited Mountain Hermitages,
And in those hermitages the monks were gathering worldly
possessions
So fearing to break my vow to my Lama, I kept to myself.
I, an ever roaming Naljorpa, visited a Charnel Ground
and outlying areas,
And in those deserted places the Shaman Diabolists’ were
brooding on fame
So fearful of enslaving myself to gods or demons, I kept to myself.
I, an ever roaming Naljorpa, visited a Pilgrim Caravan,
And found the Pilgrims engaged in trading
So fearful of becoming a profit-hungry trader, I kept to myself.
I, an ever roaming Naljorpa, visited a Retreat Centre,
And here the meditators basked in the sun
So fearing to relax in a small hut’s security, I kept to myself.
I, an ever roaming Naljorpa, sat at the feet of an Incarnate Lama
Whose constant preoccupation was his religious treasures
So fearing to become a collector or miser, I kept to myself.
I, an ever roaming Naljorpa, stayed with the Lama’s attendants
Who had established the Lama as their tax collector
So fearing to become a servant of the Disciples, I kept to myself.
I, an ever roaming Naljorpa, visited the house of a rich man,
Where the slaves of wealth were complaining like Denizens of Hell
So fearful of rebirth as Lord of the Hungry Ghosts, I kept to
myself.
I, an ever roaming Naljorpa, visited the house of poor, lowly
people
Who had placed their patrimony and possessions in pawn
So fearful of becoming a disgrace to my race, I kept to myself.
I, an ever roaming Naljorpa, visited the Religious Centre of Lhasa,
Where the hostesses were hoping for their guests’ gifts and favours
So fearing to become a flatterer, I kept to myself.
I, an ever roaming Naljorpa, wandering throughout the land,
Found self-seeking sufferers wherever I looked
So fearful of thinking only of myself. I kept to myself.’

‘What you say is very true,’ assented Chenga Rimpoche.
The company broke up, each returning to his duty, the Lama to continue on his way to Jayul.

In Jayul the Lama stayed in the house of the Governor, and enjoyed lavish hospitality in the company of several Scholars, Gomchens, and monks. They drank chung and conversed together.
‘You don’t wear Lamas’, monks’ or sages’ apparel,’ an elderly Scholar reproved him. ‘You do whatsoever you please and set a bad example to the common people. You should find yourself a permanent home and settle down, instead of wandering around footloose and useless like a dog. You give all religious people a bad name. Why do you do it?’
‘If I became a Lama I would be the slave of my attendant disciples, and I would lose my freedom of action. If I became an ordained monk I would be obliged to keep the discipline, and who can keep their vows unbroken constantly? If I became a sage I should engage myself in discovering the Nature of Mind — as if that was not already self-evident! Whether or not I am a bad example to anyone depends totally upon the intelligence of the individual in question. Furthermore, if a man is destined to spend his time in hell, imitating a Buddha will not save him. And if a man is destined for Buddhahood, the kind of clothes he wears is irrelevant, and his activity, whatever that may be, is naturally and spontaneously pure. Wishing for a permanent home, or becoming fixated upon any single materialistic aim, deflects one from the Path because it strengthens the idea of “I” and “mine”. In so far as monks are venerated, their potential for emotional attachment is to that extent greater than the layman’s. Although it is usually true that in the first place the motivation for founding a monastery, the desire to establish a place where aspirants can meditate, is laudable, when the need for communal protection gives rise to contention within and friction without, what was originally a sacred fellowship becomes a den of thieves because everyone is overtaken by selfish motivation.’
The Scholars, impressed by this diatribe, approved of his words and thanked him. [pp.76-78]

Drukpa Kunley continued on to Jayul where he found a company of intoxicated, Small Tent People from Bhutan, singing songs and drinking chung on the roof of the Jayul fort during a Sacramental Offering to the Gods and Protectors. The Governor Chogyal Lingpa was present and enjoying himself. Kunley joined them and was offered chung. Later he was asked to sing a happy song, and he sang them this:

‘Happily I am no common ritualist Lama
Gathering followers, power and wealth,
Without time to experience the fullness of life.
Happily I am no scholarly monk
Lusting after novice lovers,
Without time to study the Sutras and Tantras.
Happily I do not stay in a Mountain Hermitage
Entranced by the smiles of the nuns,
Without time to ponder the Three Vows.
Happily I am no Black Magician
Taking the lives of other people,
Without time to cultivate Compassionate Mind.
Happily I am no Shaman of the charnel ground
Lending myself to gods and demons,
Without time to sever the root of confusion.
Happily I am no householder or father
Fighting to put food in dependants’ mouths,
Without time to wander in pleasant places.’

He was served more chung, and that night he stayed with the nun Yeshe Tsomo. After a few days he went on to Lhodrak.

Travelling through the district of Lhodrak, he met the Adept Takrepa.’ ‘I would dearly like to sing you a song of praise,’ the Adept told him, ‘but I don’t know how to begin. Please sing one yourself for me.’
‘I have no virtues to extol,’ the Lama replied, ‘but I’ll sing you a song anyway.’

‘Dancer in the indestructible stream of magical illusion,
Unifier of the welter of inconsistencies and absurdities,
Power-holder turning the Wheel of Bliss and Emptiness,
Hero perceiving all things as deception,
Nauseous Recalcitrant disgusted with temporal attachment,
Little Yogin piercing others’ illusory projections,
Vagabond selling Samsara short,
Light-traveller making his lodging his home,
Fortunate Wayfarer perceiving his Mind as the Lama,
Champion understanding all appearance as the mind,
Diviner of Relativity knowing unity as multiplicity,
Naljorpa tasting the one flavour of all things-
These are some of the masks I wear!’

Then Drukpa Kunley visited the Power Spots of Drowolung (where Marpa lived and where the Kahgyu Tradition originated), Saykhang Chutokma (the ten story tower which Milarepa built), the cave of Tanyalungpa, and other places, before climbing over from Karchu to Bumthang in Bhutan, where the Second Buddha, Orgyen Padma Sambhava, left his imprint in a rock upon which he had sat in meditation. Here he made demanding eyes at the Bhutanese girls.
‘A Tibetan NaIjorpa has arrived,’ they told each other. ‘Let’s take him chung and make love with him with body and mind.’
But while the Lama was singing and drinking with the girls, a king of the Mon Chakhar line, King Iron Staffs dynasty, heard of him and tried to poison him, albeit unsuccessfully.
Then he tried to shoot the Lama with poisoned arrows, but he missed his mark. After this second failure the king recognized him as an Adept, and paid him profound reverence.
Interpreting this event favourably the Lama had a small temple built there which was called Monsib Lhakang. He appointed a Lama to spread the Teaching, and ordained thirty monks.  This was the beginning of the spread of the Drukpa Kahgyu Tradition in the eastern borderlands.

He deflowered the virgins of Bhutan, and ever since then consorts with such soft skin, and with such strength to carry loads, cannot be found elsewhere. He taught both men and women the doctrine of karma according to their varying capacities of comprehension and their levels of devotion, and gave them instruction upon recitation of the MANI and the GURU SIDDHI mantras.

In explanation of his behaviour he told them, ‘I didn’t come here to seduce the girls of Bhutan because I was sexually frustrated. Rather, although I have little power, I came to show you the little that I have; and although I have little benevolence, I came here to offer you some token of virtue. And I didn’t wander here seeking food and clothing, for as you have seen, I have refused everything offered to me. Even if you were to offer me a load of Capsicum, I would refuse it.’ The people were well-content with his words. [pp.80-82]

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Padma Lingpa’s Dzogchen Song

The emptiness in the seeing which is called Vision
Transcends definition as something or nothing;
When seeing, is there nothing there?
But if there is an object of sight, there is no Vision.

The profundity that is called Meditation
Lies beyond the presence or absence of mental images;
When there is no mental image there is no object of meditation,
And when there is a point of reference there is no act of
meditation.

He whose moral action is called spontaneous activity
Has gone beyond the possibility of choice;
When there is no bias or discrimination, there is no perfect action,
And when there is no accepting or rejecting, where is moral
action?
[p.83]

Converting Demons with his Thunderbolt

The Lama Kunga Legpa decided to go to bind the Demon of Wong Gomsarkha (in the Thimphu district), who was threatening to exterminate the people of that area. From an inaccessible hiding place high up the valley, this venomous Serpent Demon had terrorize the inhabitants living on the terraces by the river, carrying them off at night, until only one old woman remained. Kunley entered the demon’s territory and lay down using his bow and arrows and long sword as a pillow; he placed a pot of tsampa beside him, sucked in his stomach, smeared tsampa on his behind, and gave himself an erection. Lying on his back, he relaxed and awaited the demon, who was not long in coming.
‘Adzi! Adzi! exclaimed the demon. ‘What is this? I have never seen anything like it! But perhaps it’s edible.’ He called loudly to his Elemental Slaves, who immediately descended upon the area in inconceivable numbers like flies on rotten meat. Some of them thought the body was dead, and others thought it was still living.
‘We had better not eat it if we don’t know what it is,’ said the Phuya Fiend. ‘The body is warm, so it cannot be dead; it isn’t breathing, so it is not alive; there’s tsampa in that pot, so it can’t have died of starvation; its belly is empty, so it couldn’t have died of over-eating; there are weapons under its head, so it’s unlikely it died of fear; its penis is still erect, so it must have been alive recently; it has worms in its anus, so it couldn’t have died today. Whatever it is, it looks unhealthy for us. We should leave it alone.’
‘Whatever we do,’ said the Serpent Demon, ‘we should eat the old woman today. Let’s meet at her door at nightfall.’ Agreeing upon this plan, they dispersed.
The Lama arose and went straight to the old woman’s house. ‘How are you, old lady?’ he greeted her.
‘You are welcome,’ she replied, ‘but I am desperate,’
‘What’s the matter?’ the Lama consoled her. ‘Tell me about it.’
‘Once I was wealthy,’ she told him, ‘but since no Buddha or Adept has ever set foot in this poor outlandish valley, the demons have run amuck and devoured both men and cattle. I myself do not expect to live through this coming night. You are a holy man and need not stay here. Go away while you can or you will be eaten alive. Tomorrow, if I am not here, you can take anything of value from the house to support yourself or to distribute amongst the poor.’ Thus she made her will.
‘Things aren’t as bad as they seem,’ the Lama told her. ‘I will stay with you here tonight.
‘Do you have any chung?’
‘I had a little but the petty gods and demons stole the moisture,’ she replied. ‘I don’t know whether there is any taste remaining in the grain.’
‘Bring the grain and I’ll see,’ he said.
He was drinking when night fell and the demons arrived at the door. When they began pounding upon it the old woman began screaming in paroxysms of fear.
‘You stay up here,’ the Lama directed. ‘I’ll take care of this. Down below, he took his erect penis in his hand and thrust it through the hole in the door which was big enough to take a fist, and as a Flaming Thunderbolt of Wisdom it rammed into the Serpent Demon’s gaping red mouth knocking out four teeth above and four teeth below.
‘Something hit me in the mouth!’ screamed the demon wildly, and fled down the terraces of the river valley until he came to the cave called Lion Victory-Banner, where a nun called Lotus Samadhi was sitting deep in meditation. ‘Naljorpa! Something weird hit me in the mouth,’ he stormed breathlessly.
‘Well, what was it, and where did it come from?’ she enquired.
‘It was at the old woman of Gomsarkha’s house. A strange man who was neither a layman nor a monk hit me with a flaming iron hammer,’ panted the demon.
‘You have been hit by a magical device,’ the nun told him. ‘That kind of wound never heals. If you doubt me look at this.’ She raised her skirt and opened her legs. ‘This wound was caused by the same weapon. There is no way to heal it.’
The demon put his finger to it and raised it to his nose. ‘Akha! kha! This wound has gone putrid, and I suppose mine will go the same way,’ he moaned. ‘What should I do?’
‘Listen to me and 1 will tell you,’ the nun told him. ‘Go back to the man who hit you. He will still be there. His name is Drukpa Kunley. Offer him your life, and vow never to harm living creatures again. Then perhaps you may be cured.’
The demon took this advice, and returned to the house where the Lama awaited him. He prostrated before the Lama, and said, ‘I am yours to command. I offer you my life.’
The Lama placed his Thunderbolt upon the demon’s head and ordained him as a layman, binding him with the lesser vows.’ He gave him the name Ox-Devil, and invested him as a Reality Protector. Even today he is the Master of Gomsakha, and offering’ is still made to him.

Ascending from the Lhangtso river valley, the Lama saw the terrifying form of the Lhadzong Demoness approaching him dressed in absurd, unconventional clothing. He immediately erected his Flaming Thunderbolt of Wisdom in the sky and she, unable to bear the sight of that magical tower, changed herself into a Venomous Serpent. The Lama stepped upon her head and the creature was petrified. It can still be seen today in the middle of the main road.

Finally Choje Drukpa Kunley arrived at Topa Tsewong’s house, where his arrow had fallen, and stopped to piss against the wall.
‘What an enormous cock and balls he’s got!’ shouted some watching children.’
The Lama sang them this song:

‘In blue cuckoo summertime your cock is long and your balls hang
low;
In the purple stag wintertime the head of your penis grows long.
Throughout the year it’s a long hungry beast,
But that is the difference between summer and winter!’ [pp.95-98]

 

Apa’s Refuge in Sex

On his return from the Long Rong valley, the Lama entered an arid region which he named Lokthang Kyamo (Arid Land). Here he met an old man called Apa Gaypo Tenzin. The old man’s sons had left home and all but his youngest daughter had married and gone to their husbands’ homes, leaving him bored and with nothing to do except follow his devotions. He prostrated at the Lama’s feet.
‘I am most fortunate to meet you,’ he told the Lama. ‘My elder sons have established their own homes, my youngest son has entered a monastery, and my daughters have married. I am bored with life and need the teaching that will prepare me for death. Please instruct me.’
‘Yah! Yah!’ said Kunley pensively. ‘I will teach you a Refuge Prayer` which you must recite whenever you think of me. There is one stricture which accompanies it – never discuss it with anyone.’ And he taught the old man this Refuge which gives release from samsara.

‘I take refuge in an old man’s chastened penis, withered at the
root, fallen like a dead tree;
I take refuge in an old woman’s flaccid vagina, collapsed,
impenetrable, and sponge-like;
I take refuge in the virile young tiger’s Thunderbolt, rising proudly,
indifferent to death;
I take refuge in the maiden’s Lotus, filling her with rolling bliss
waves, releasing her from shame and inhibition.’

‘Remember to recite this Refuge whenever I enter your mind,’ repeated the Lama.
‘I thank you with all my heart,’ Apa Gaypo said fervently. ‘Now please teach me a prayer that will strengthen my aspiration.’
The Lama taught him this:

‘The branches of the Great Eastern Tree grow and grow,
But the foliage’s spread depends on the tree’s roots’ extent.
Drukpa Kunley’s penis head may stick, stick in a small vagina,
But tightness depends upon the size of the penis.
Apa Gaypo’s urge to gain Buddhahood is strong, so strong,
But the scale of his achievement depends upon the strength of his
devotion.’

‘Keep this prayer in your mind!’ Kunley directed him.
The old man returned home. ‘Did you meet the Lama?’ his daughter asked him. ‘Did you receive his instruction?’
‘He gave me a Prayer of Refuge which I learned by heart,’ he replied.
‘You are neither intelligent nor educated,’ said his daughter. ‘Was it short and concise? Please repeat it for us.’
Apa folded his palms in prayer and began, ‘I take refuge in an old man’s chastened penis. . .’ and so on, in exactly the way that the Lama had taught him. His daughter ran away in embarrassment.
‘Are you crazy!’ demanded his wife. ‘A Buddha Lama’s words are always quite pure. Either you misunderstood the Lama or you have forgotten what he told you. And even if you have remembered the words correctly, it is shameful to imitate the Lama. You must never repeat this in front of the children!’
‘The Lama told me to repeat it whenever I thought of him,’ Apa insisted, ‘and that I will do.’
Later, when the family was gathered for their evening meal, Apa folded his hands and again repeated the prayer.’The old man has gone mad,’ they whispered to each other, and taking their bowls with them they left the table, so that when Apa reopened his eyes he was alone. When his wife returned she told him that he must stay in a room apart if he persisted in his madness. Apa insisted that he would continue even at the cost of his life, so the hayloft in the roof of the house was prepared as his room of confinement, and he moved in there and continued to pray day and night.
About a month later on the evening of the full moon, strains of lute and piccolo were heard through the house. Apa’s wife, unable to hear her husband’s voice in prayer, grew apprehensive, thinking that perhaps he was crying and moaning in nervous depression. ‘Go take your father some chung,’ she told her daughter.
The girl went up to the loft with the chung and found only a heaped quilt on the bed. She threw off the quilt and found a sphere of rainbow light with the syllable AH in the centre of it, shining white and radiant.
‘Apa! Apa! Apa has gone! Come quickly!’ she screamed in superstitious dread.
When the family and neighbours had gathered, the sphere of light flew off into the western sky, trailing behind it the voice of the old man. ‘Drukpa Kunley has delivered me into the Potala Mountain Paradise of the Bodhisattva of Compassion. You prudish people must stay here! Give the Lokthang Kyamo to the Lama as an offering.’
When the Lama visited that house, he built a stupa over the spot where Apa had died and put the old man’s rosary inside as a relic. Later the abbot Ngawong Chogyal built a monastery around the stupa, and today that monastery is called the Khyimed Temple. [pp.104-106]

 

Drukpa Kunley’s Sutra of Sex

Then the consorts and patrons of Bhutan made a further request to the Lama. ‘Lama Rimpoche, we beseech you to bless us, the people of the Southern Ravines, with a discourse upon the Buddhas’ Teaching. We ask that you give your discourse a name in Sanskrit, that it be serious in content, but with some touches of humour. Please deliver it in the language of the common people so that everyone can understand it, but give it a profound inner meaning. Teach us the simple message of the Buddha, so that merely by hearing it we are released from the troubles of transmigratory existence.’
The Lama delivered this discourse.

‘In Sanskrit: Nga’i mje sha-ra-ra!
In Tibetan:Bu-mo’i stu-la shu-ru-ru!
This is the discourse on mundane pleasure.

‘The virgin finds pleasure in her rising desire,
The young tiger finds pleasure in his consummation,
The old man finds pleasure in his fertile memory:
That is the teaching on the Three Pleasures.
The bed is the workshop of sex,
And should be wide and comfortable;
The knee is the messenger of sex,
And should be sent up in advance;
The arm is the handle of sex,
And it should clasp her tightly;
The vagina is a glutton for sex,
And should be sated again and again:
That is the teaching upon Necessity.
It is taboo to make love to a married woman,
It is taboo to make love to a girl under ten,
It is taboo to make love to a menstruating woman
Or a woman under a vow of celibacy:
That is the teaching on the Three Taboos.
Hunger is the mark of an empty stomach,
A large penis is the mark of an idiot,
Passionate lust is the mark of a woman:
That is the teaching on the Three Marks.
The impotent man has little imagination,
Bastards have little virtue,
The rich have little generosity:
That is the teaching on the Three Deficiencies.
A Lama’s joy is a gift,
A politician’s joy is flattery,
A woman’s joy is her lover:
That is the teaching on the Three Joys.
Sinners hate the pious and devout,
The rich hate loose spendthrifts,
Wives hate their husbands’ mistresses:
That is the teaching on the Three Hates.
For blessing worship the Lama,
For power worship the Deity,
For efficiency worship the Reality Protectors:
This is the teaching on the Three Objects of Worship.
Pay no respect to mean Lamas,
Pay no respect to immoral monks,
Pay no respect to dogs, crows or women:
That is the teaching on the Three Rejects.
The Discipline’s purpose is to calm and pacify,
The Vow to serve others is to free from self-will,
The Tantra’s purpose is to teach unity of polarity:
That is the teaching on the Three Vehicles.
The starving beggar has no happiness,
The irreligious have no divinity,
The wanderer has no bonds or commitment:
That is the teaching on the Three Lacks.
He who is without honesty has a dry mouth,
He who is without spirituality makes no offering,
He who is without courage does not make a general:
That is the teaching on the Three Zeros.
The sign of a rich man is a tight fist,
The sign of an old man is a tight mind,
The sign of a nun is a tight vagina:
That is the teaching on the Three Constrictions.
The fast talker inserts himself into the centre of a crowd,
Monastic wealth inserts itself into the monks’ stomachs,
Thick penises insert themselves into young girls:
That is the teaching on the Three Insertions.
The mind of a Bodhisattva is smooth,
The talk of self-seekers is smoother,
But the thighs of a virgin are smoother than silk:
That is the teaching on the Three Smooth Things.
Immoral monks have thin skirts,
Widows and spinsters have thin stomachs and clothes,
Fields without manure bear thin crops:
That is the teaching on the Three Thin Things.
Kunley never tires of girls,
Monks never tire of wealth,
Girls never tire of sex:
That is the teaching on the Three Indefatigables.
Although mind is clear, one needs a Lama;
Although a lamp burns brightly, it still needs oil;
Although Mind is self-evident, it needs recognition:
That is the teaching on the Three Needs.’

And then the Lama continued:

‘The Lama without a disciple, the student without persistence,
The pundit without an audience, the woman without a lover,
The master without a servant, the rich man without food,
The farmer without crops, the nomad without cattle,
The monk without discipline, the Gomchen without instruction,
The nun obsessed with sex, the man unable to reach erection,
Wealth sought with the bum, and shy girls panting for sex
How ridiculous they look! What laughter they raise!’

And again he went on:

‘Although the clitoris is suitably triangular,
It is ineligible as devil-food for the local god’s worship.
Although love-juice can never dry up in the sun,
It is unsuited for tea to quench thirst.
Although a scrotum can hang very low,
It is an unsuitable bag for the hermitage’s victuals.
Although a penis has a sound shaft and a large head,
It is not a hammer to strike a nail.
Though endowed with a human body and shapely,
It is not proper to be mistress to the Lord of Death
Although your mind may be virtuous and pure,
The Buddhas’ Teaching is not accomplished by staying at home.
The teaching of the Tantric Mysteries is most profound,
But liberation cannot be gained without profound experience.
Drukpa Kunley may show you the way,
But you must traverse the path by yourself.’

After he had finished this discourse, the people cried and laughed, and crying and laughing they left that place with great faith and devotion. Through his own buoyancy and benevolence his fame spread throughout the land of Bhutan, and all men and women, monks and laymen, recognized his power and revered him. By virtue of this faith and devotionthey became ready vessels for the Buddhas’ ambrosia.
When the Lama Drukpa Kunley arrived in Shar Kunzang-ling, the inhabitants confabulated:
‘We should try and bring our demon face to face with Drukpa Kunley,’ they plotted. ‘No one give him lodging so that he has to stay up in the ruins. We’ll take him food up there.’
So, unable to find lodging in the village, the Lama went up to the ruins to sleep, and at midnight he was attacked by a demon that had nine goitres piled one above the other growing out of his neck. Kunley thrust his Flaming Thunderbolt of Wisdom up the demon’s rear and sent him fleeing up the hill. Even today near the Orgyen Rock, one can smell burnt meat and hear cries of pain. And although there used to be eighty tax payers in Kunzangling, because the people refused Drukpa Kunley hospitality, now there are only four. [pp.108-111]

Many of us know about Buddha and how he was the enlightened one. But, do any of us know what enlightened means and how he became enlightened?

Captura de pantalla 2014-05-22 a las 15.40.41Throughout this project I will be covering:

  • What is Buddhism?

                 The Three Jewels

                   The Four Noble Truths

                   The Wheel of Life

  • Important Places for Buddhists

                   Lumbini Threats

 What is Buddhism?

 Buddhism has around 350 million followers worldwide. With approximately 150,000 active Buddhists in the UK. This number is increasing all the time.

Buddhism began in north-eastern India and is based on the teachings of Siddhartha Gautama, also known as Buddha. The religion is 2,500 years old. Many Asian countries have Buddhism as one of their main religions. Buddhism is a religion about suffering and the need to get rid of. Nirvana is a key concept of Buddhism and Nirvana means, the most enlightened, and blissful state that one can achieve. It is a state without suffering.

Unlike many other religions, Buddhism is not centred on the relationship between humanity and God. Buddhists don’t believe in a personal creator or God. The Buddhist tradition is founded on and inspired by the teachings of Siddhartha Gautama. He was called the Buddha and lived in the 4th or 5th century B.C. in India.

Siddhartha Gautama also known as Buddha was born in the village of Lumbini, in Nepal, around the year 580 BCE. He was born into a royal family and for many years lived within the palace walls away from the sufferings of life; sufferings such as sickness, age, and death. He did not know what these were. One day, after growing-up, marrying and having a child, Siddhartha went outside the royal palace and saw, each for the first time, an old man, a sick man, and a corpse. He was worried by what he saw. He learned that sickness, age, and death were the inevitable fate of human beings. This was a fate no-one could avoid. Siddhartha also had seen a monk when he went outside the royal palace and this was when he decided that this was a sign that he should leave his protected royal life and live as a homeless holy man.  Siddhartha Gautama’s travels showed him much more of the sufferings of the world. He searched for a way to escape the inevitability of death, old age and pain first by studying with religious men. This didn’t provide him with an answer.

Buddhists believe that the Buddha saw the truth about what the world is like. They believe that nothing in the world is perfect, and that the Buddha found the answer to why it is like this. Buddhists do not believe that the Buddha was a God. They believe that he was a human being just like them. They believe that he was important because he gained Enlightenment, and he chose to teach other people how to reach it too.

The Three Jewels

There are three Buddhist central beliefs. These are known as the three jewels as they are felt to be so precious.

  1. Belief in Buddha
  2. Dharma – The teaching of Buddha
  3. The Sangha – the Buddhist community made up of ordinary people as well as the monks and nuns. The purpose is to help others and by doing so to cease to become selfish and to move on the way towards enlightenment.

One important belief involves reincarnation: the concept that one must go through many cycles of birth, living, and death. After many such cycles, if a person breaks out of this cycle which is to desire and the self, they can attain Nirvana which is a state of liberation and freedom from suffering.

At the heart of the Buddha’s teaching lie The Four Noble Truths and The Eightfold Path which lead the Buddhist towards the path of Enlightenment.

The Four Noble Truths

  1. Dukkha:
    The first truth is that life is suffering i.e. life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, boredom, fear, embarrassment, disappointment and anger.
  2. Samudaya:
    The second truth is that suffering is caused by craving and the needing to control things. It can take many forms: the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.
  3. Nirodha:
    The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. lf let go of our craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. We then have more time and energy to help others. This is Nirvana.
  4. Magga: In order to end suffering, you must follow the Eightfold Path.
    The fourth truth is that the Noble 8-fold Path is the path which leads to the end of suffering.

The Noble Eight-fold Path focuses the mind on being fully aware of our thoughts and actions, and developing wisdom by understanding the Four Noble Truths. It is said to be the way Buddhists should live their lives. Buddha said that people should avoid extremes. They should not have or do too much, but neither should they have or do too little. The ‘Middle Way’ is the best.

The path to Enlightenment (Nirvana) is through the practice and development of wisdom, morality and meditation.

Three Qualities Eightfold Path
Wisdom (panna) Right View (understanding)
Right Thought
Morality (sila) Right Speech
Right Action
Right Livelihood
Meditation (samadhi) Right Effort
Right Mindfulness
Right Contemplation (concentration)

The Wheel of Life

Important Places for Buddhists

There are many different places that Buddhists worship in and that are important to them, e.g. at home, in a temple or any where quiet. Buddhists mainly worship at home or at a temple. Worshippers sit on the floor barefoot facing an image of Buddha and chanting. It is very important that their feet face away from the image of Buddha. They listen to monks chanting from religious texts and take part in prayers.

At home, Buddhists will often have a shrine. There will be a statue of Buddha, candles, and an incense burner.

Buddhist temples come in many shapes. Perhaps the best known are the pagodas of China and Japan. Another typical Buddhist building is the Stupa (upside down bowl shape temple). All Buddhist temples contain an image or a statue of Buddha.

Buddhist worship is called puja. In Hinduism it is also called puja. People chant to show their love for the Buddha. They make offerings of flowers, candles, incense and pure water at a shrine. People thank Buddha for his teachings.

When Buddhist worship alone they usually meditate and read from the Buddhist holy books.

Every month, most Buddhists have special religious days. These are often days when there is a full moon. Many Buddhists go to temples to worship on these special days. This also occurs with Hindus.

Lumbini Threats

One of the many important places for Buddhists is Lumbini. This is the village where Buddha was born. But to this day,Buddha’s birthplace is being threatened by a dam that India is building. A few years ago, India began building the Rassiyal-Khurda-Lautan dam across the Danav River, just 655 feet from the Nepal-India border south of Lumbini. The dam is meant to block and manage the flow of river water, mainly for irrigation, Indian officials have said.

The 20-foot high dam has come under interrogation from Buddhist scholars and Nepalese political parties. They accuse India of violating international laws that don’t allow such constructions within five miles of an international border.

India has long claimed the actual birthplace of Buddha is in India and not Nepal. However, archaeologists discovered in 1996 a commemorative pillar placed there by the Indian Emperor Ashoka in 249 B.C. that marked the precise location.

They say that they are building a dam to block and manage the flow of river water, mainly for irrigation but is it just        because India want revenge?

Gracias de lo mejorcito que he visto ultimamente… aqui la segunda parte…. http://centinelanocturno.wordpress.com/2014/05/15/conversaciones-con-lucifer-ii/ las percepciones extrasensoriales o paranormales en visiones y sentimientos te desvelan alguno de los misterios de la existencia como la realidad de la unificacion de la conciencia en diferentes planos de conciencia, amén de asumir el hecho de que luego de ser oveja negra mucho tiempo ya junto con los primeros resquebrajamientos de la “matrix” uno se torna algo mas verdoso aunque sigue siendo alineado del rebaño de las verdaderas aplatanadas creaturas “o-veja-dientes”(con todos mis respetos por el reino animal y vegetal usado solo con fines literarios), aunque ciertamente estando igualmente adoctrinado y pertrechado en la “matrix-prision” son muchos los velos que debemos ir rasgando para encontrar la realidad, verdad o libertad. Paz!!!!

PS Pregunta a centinela: Cuales son las fuentes base de estos super articulos? En que se basan estas informaciones, presentaciones? Gracias!!!

Centinela Nocturno

 Dragon-sword-webHunterstat

“Lo primero que debes entender, – me dijo – si quieres tener una comprension del panorama general, es que cada uno tiene su agenda, los grupos se forman por agendas con intereses similares y dentro de esas alianzas surgen acuerdos y traiciones, de manera que no puedes considerar a cada grupo como algo estanco que defiende un ideal y no cambia nunca de bando.

Dentro de este cambio de sentido caen humanos y deidades, no debes creer que el temor a Dios es un impedimento para las elites, porque incluso el Dios que los hombres adoran, es un impostor admitido por conveniencia.

Ustedes, antes de ser humanos, eran entidades espirituales poderosas, inmortales, libres y autosuficientes que, sin embargo, mantenían una unión unos con los otros, parecida a la de una gran familia. Su linaje comienza en la raza raiz de la que llevan su ADN, del primer universo, el…

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saber discernir

2012: What's the 'real' truth?

rense.com
Source: via Email from James Gilliland at ECETI

11-9-7

“The United States does not torture.” –President George W. Bush

We are dealing with Star Wars. It involves the combination of chemtrails for creating an atmosphere that will support electromagnetic waves, ground-based, electromagnetic field oscillators called gyrotrons, and ionospheric heaters. Particulates make directed energy weapons work better. It has to do with “steady state” and particle density for plasma beam propagation.

They spray barium powders and let it photo-ionize from the ultraviolet light of the sun. Then, they make an aluminum-plasma generated by “zapping” the metal cations that are in the spray with either electromagnetics from HAARP, the gyrotron system on the ground [Ground Wave Emergency Network], or space-based lasers. The barium makes the aluminum-plasma more particulate dense. This means they can make a denser plasma than they normally could from just ionizing the atmosphere or the air.

More density…

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     REPORTAJES DSALUD NÚMERO 142 / OCTUBRE / 2011
EL SOL Y LA VITAMINA D, ÚTILES EN NUMEROSAS DOLENCIAS
Image
Centenares de estudios realizados en las últimas décadas avalan la importancia preventiva y terapéutica contra numerosas patologías –cáncer incluido– de tomar el sol o, en su defecto, de ingerir vitamina D cuando hay carencia de ella. Propiedades preventivas y protectoras que la mayoría de los médicos y oncólogos parecen desconocer. Sépase pues: tomar el sol o pasear bajo él entre 15 y 20 minutos al día –incluso en las horas de menor intensidad– activa toda una serie de mecanismos biológicos que hasta pueden prevenir la aparición y el desarrollo tumoral. Y es que hay más de 1.000 genes directamente relacionados con “la vitamina del sol”. Un “tratamiento” tan potente, eficaz y económico como poco valorado.

En todas las culturas antiguas el sol fue símbolo de vitalidad porque siempre y en todas partes se fue consciente de su poder terapéutico. Antes de la era de los antibióticos, por ejemplo, tomar el sol era la única terapia eficaz contra la tuberculosis; nadie sabía la razón pero cuando se enviaba a los tuberculosos a descansar a lugares soleados regresaban notablemente mejorados o completamente curados. Y el mismo “tratamiento” se utilizaba desde 1822 para el raquitismo, deformación ósea en los niños provocada por la incapacidad del organismo para producir huesos sólidos. Tal enfermedad había aumentado en Europa en los siglos XVIII y XIX coincidiendo con la industrialización y la migración masiva de gente del campo a las contaminadas ciudades de la época siendo un médico de Varsovia, Jerdrzej Sniadecki, quien al darse cuenta de que ese problema era relativamente raro en los niños de las zonas rurales de su país decidió exponer a los infantes enfermos de la ciudad al sol descubriendo que a menudo bastaba hacer eso para mejorar su estado o curarles. Posteriormente, en 1824, D. Schütte comprobaría que también ayudaba en el raquitismo la ingesta de aceite de hígado de bacalao. Y en 1861 el médico francés Armand Trousseau plantearía la tesis de que quizás el raquitismo lo causara una dieta deficitaria unida a falta de luz solar. Debería sin embargo pasar casi un siglo para que ello se corroborara. A principios del siglo XX unos investigadores demostraron que irradiar con luz la piel de ratas con raquitismo inducido artificialmente lograba lo mismo que la ingesta de aceite de hígado de bacalao. Poco después, en 1919, el científico alemán K. Huldschinsky conseguiría de hecho curar el raquitismo en niños utilizando luz ultravioleta producida artificialmente. La solución más fácil seguía siendo no obstante proporcionar a los niños una dieta adecuada e ingerir aceite de hígado de bacalao.
En principio se creyó que la clave era la vitamina A -soluble en grasa- del aceite de hígado de bacalao sobre la que el científico norteamericano Elmer McCollum estaba trabajando pero en 1922 éste descubrió que había además otra sustancia desconocida a la decidió llamar vitamina D que parecía estar relacionada con el raquitismo.
Luego otros trabajos esporádicos apuntaron la utilidad de la vitamina D en cáncer. Corría la década de 1930 cuando los investigadores S. Peller y C. S. Stephenson cotejaron que entre el personal de la Marina estadounidense había numerosos casos de cáncer de piel -entre otras enfermedades- pero apenas de otro tipo y coligieron por ello que quizás el cáncer de piel confería cierta inmunidad ante otros tipos de cáncer. Varios años más tarde el doctor Frank Apperly encontraría una asociación distinta: “La presencia del cáncer de piel es en realidad un acompañamiento ocasional de una cierta inmunidad al cáncer de alguna manera relacionada con la exposición a la radiación solar”. Es decir, que lo que prevenía los otros tipos de cáncer era tomar el sol aunque el exceso de éste pudiera provocar cáncer de piel. Tal observación no tuvo sin embargo apenas eco entre la comunidad científica. Read the rest of this entry »

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