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Feeding Your Demons: Ancient Wisdom for Resolving Inner Conflict
Are you wrestling with your demons? Struggling with depression, anxiety, illness, an eating disorder, a difficult relationship, fear, self-hatred, addiction, or anger? Renowned American Buddhist leader Tsultrim Allione explains that the harder we fight our demons, the stronger they become. If we want to liberate ourselves from the fight once and for all, we must reverse our approach and nurture our demons. In Feeding Your Demons , Allione adapts the revolutionary wisdom of Tibet’s greatest female spiritual master for the first time, providing a powerful method for coping with the inner enemies that undermine your best intentions. Based on an extraordinarily simple yet effective five-step practice, Feeding Your Demons outlines a strategy for transforming negative emotions, relationships, fears, illness, and self-defeating patterns. By recognizing your demons, giving them form, and then feeding them, you can free yourself from the battle. And the paradigm shift from fighting to feeding demons can apply not only to your personal challenges but also to the challenges of the world at large. Enriched with detailed examples to show how others have transformed their demons, Feeding Your Demons will give you remarkable new insight into the forces that threaten to defeat you, along with the tools to achieve inner peace.
288 pages, Hardcover
First published January 1, 2008
About the author
Tsultrim Allione
14 books75 followersBorn in 1947 as Joan Rousmaniere Ewing, Lama Tsultrim was raised by her parents, James Ewing, a small-town New England newspaper publisher, and Ruth D. Ewing, a labor mediator. Her maternal grandparents both received PhD. degrees in philosophy at Harvard University. Her grandmother was the fifth women in history to receive a PhD. from Harvard. This same grandmother, Frances R. Dewing, gave Lama Tsultrim her first book on Buddhism when she was only fifteen years old, planting a seed that would come to fruition in a life devoted to Buddhist teachings. Her paternal grandfather was Oscar Ewing, a lawyer and politician who, as a cabinet member under President Truman, sought universal health care, but due to the political climate had to settle for what became Medicare.
Lama Tsultrim grew up in Maine and New Hampshire with her older sister, Carolyn, and younger brother, Thomas. At nineteen, in 1967, having read every book available at the time about Tibet, she traveled to Nepal and India with her college friend, now filmmaker, Victress Hitchcock, who created the film Blessings and When the Iron Bird Flies.
At the age of 22, on the full moon of January 1970 in Bodhgaya, India, she was ordained as Karma Tsultrim Chödron by the 16th Karmapa, Rigpai Dorje, along with the four main reincarnate tulkus: H.E. Tai Situ, H.E. Jamgon Kongtul, H.E. Gyaltsap Rinpoche, and H.E. Sharmar Rinpoche as her witnesses. She was the first American ordained by H.H. Karmapa and he became her root Lama.
For more details
http://taramandala.org/about/lama-tsu...
Lama Tsultrim grew up in Maine and New Hampshire with her older sister, Carolyn, and younger brother, Thomas. At nineteen, in 1967, having read every book available at the time about Tibet, she traveled to Nepal and India with her college friend, now filmmaker, Victress Hitchcock, who created the film Blessings and When the Iron Bird Flies.
At the age of 22, on the full moon of January 1970 in Bodhgaya, India, she was ordained as Karma Tsultrim Chödron by the 16th Karmapa, Rigpai Dorje, along with the four main reincarnate tulkus: H.E. Tai Situ, H.E. Jamgon Kongtul, H.E. Gyaltsap Rinpoche, and H.E. Sharmar Rinpoche as her witnesses. She was the first American ordained by H.H. Karmapa and he became her root Lama.
For more details
http://taramandala.org/about/lama-tsu...
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Displaying 1 - 30 of 106 reviews
January 21, 2016
One of the things that continues to amaze me as my practice and investigation of Buddhism goes forward is that almost anything I have come across in my exploration and experience of western psychology is to be found somewhere in the canon of Buddhist practice, always in a far more thorough and accessible form than what western mental health practitioners have ever put to me. This book is about a Tibetan Buddhist practice which is similar to so called "chair work" that often turns up in psychologists offices and in groups in mental health facilities. The Tibetan model may seem a little strange and foreign to a western mind steeped so destructively as we so often are in the realm of the intellect. It provides a means for a person to approach and interact with those parts of their own psyche which are troublesome in some way; and it works if it is approached with willingness and an open mind. It often seems to me that in the process of developing modern western psychiatry we are not only reinventing a wheel already so thoroughly canvassed by Buddhist practice but we are doing it in a fragmented and less than efficacious manner. Tried and true for 2 millennia, Buddhist psychology has a track record where the bulk of that accruing to western psychiatric practice as it stands now seems to be one of consistent failure more than anything else. Band aids and no resolution though lots of money changes hands in the process. Ultimately we are all alone in the journey, the map has already been drawn for us,we have but to follow the prescription, pretty much as the Buddha indicated. This is a very useful little book, I find myself being consistently drawn ever more towards the tradition that gave rise to it.
August 22, 2013
A Buddhist nun writes a Westerner's interpretation of the niche Tibetan Buddhist practice of Chod. I'm sure there's a lot here that's watered down and simplified--the author wants to introduce the practice to the west, not get into esoteric Buddhist concepts. What's here is an outlining of the basic technique--a sort of self-analysis in a Jungian vein, mixed with a sort of meditative role-play. Anthropomorphize your "demons" or problems/flaws, imagine them as physical characters, ask them what they want. Then, project yourself into them, feel what it's like to be them, and answer yourself as this "demon." You then visualize yourself dissolving into liquid, and feed your liquid self to your demon until it's transformed.
Not for everyone. The gist is similar to shadow work, the importance of knowing and managing the ugly, shameful parts of the self and acknowledging rather than ignoring them. I'd like to read more about the way Tibetans traditionally practice Chod--they were apparently often feared because they associated themselves with cemeteries and dangerous, frightening places as an extension of their focus on facing and "feeding" fear.
The second half of the book is nowhere near as interesting as the first--it's mostly full of extremely positive examples of Westerners who've been helped by the practice with various issues. It's fine if that's what you want. I found the beginning, with Allione's personal account of what led her to Chod, much more interesting and informative.
Allione also has a book full of biographical info on female Buddhists who are under-sung called "Women of Wisdom," and she does seem to have a passion for highlighting women's spiritual contributions and teachings. I'm sure I'll pick it up at some point.
Not for everyone. The gist is similar to shadow work, the importance of knowing and managing the ugly, shameful parts of the self and acknowledging rather than ignoring them. I'd like to read more about the way Tibetans traditionally practice Chod--they were apparently often feared because they associated themselves with cemeteries and dangerous, frightening places as an extension of their focus on facing and "feeding" fear.
The second half of the book is nowhere near as interesting as the first--it's mostly full of extremely positive examples of Westerners who've been helped by the practice with various issues. It's fine if that's what you want. I found the beginning, with Allione's personal account of what led her to Chod, much more interesting and informative.
Allione also has a book full of biographical info on female Buddhists who are under-sung called "Women of Wisdom," and she does seem to have a passion for highlighting women's spiritual contributions and teachings. I'm sure I'll pick it up at some point.
May 27, 2023
LOVED IT
Vajrayana/Jungian/IFS with a dark fantasy element?
What’s not to love?
1993 me would have drank this up like KOOLAID 😍
2003 me would have SMOKED/SNORTED it 🤪
2013 me would have CHOKED on it 😳
But 2023 me is like…
Let’s feed some FUKIN’ DAEMONS YALL 🤩
Seriously great MEDICINE.
5/5 ⭐️’s
Vajrayana/Jungian/IFS with a dark fantasy element?
What’s not to love?
1993 me would have drank this up like KOOLAID 😍
2003 me would have SMOKED/SNORTED it 🤪
2013 me would have CHOKED on it 😳
But 2023 me is like…
Let’s feed some FUKIN’ DAEMONS YALL 🤩
Seriously great MEDICINE.
5/5 ⭐️’s
December 9, 2017
While this is a wonderful modern presentation of Chöd practice, I had a few concerns.
1. This is not a book I'd recommend to someone who doesn't have a solid grounding in some kind of practice, either Buddhist or with a therapist or as a therapist.
2. Tsultrim Allione makes some alarming claims that I consider problematic regarding the 'healing powers' of this practice. Which is not to dismiss it, but I think it's reckless to claim that any spiritual practice will cure cancer.
3. While examples are an excellent way to share a teaching and show how it can be applied in real life, the examples in this book really should have a content notification as they deal with some pretty traumatic stuff.
That being said, this is a really powerful practice and I found much to contemplate in the pages of this book. Just, if you read it, do so with a grain of salt.
1. This is not a book I'd recommend to someone who doesn't have a solid grounding in some kind of practice, either Buddhist or with a therapist or as a therapist.
2. Tsultrim Allione makes some alarming claims that I consider problematic regarding the 'healing powers' of this practice. Which is not to dismiss it, but I think it's reckless to claim that any spiritual practice will cure cancer.
3. While examples are an excellent way to share a teaching and show how it can be applied in real life, the examples in this book really should have a content notification as they deal with some pretty traumatic stuff.
That being said, this is a really powerful practice and I found much to contemplate in the pages of this book. Just, if you read it, do so with a grain of salt.
May 24, 2011
sultrim Allione was one of the first Western women to ever be ordained as a Tibetan Buddhist nun. In this book, she presents an eleventh-century woman’s wisdom to non-Buddhists in simple, easy to understand language that anyone can follow.
According to Tsultrim, we can all overcome whatever demons are causing chaos in our lives, whether they be weight, illness, anger, or whatever. By following her five steps, we supposedly can overcome these problems.
In the first part of the book, we are given an overview of Tultrim’s life – her journeys into spiritualism, her marriages and divorces, her children, her tragedies and her triumphs. It is an interesting biography, if somewhat brief. But this book isn’t supposed to be a biography. And it’s not completely. The next section delineates the five step program to overcoming whatever ails you. It is clearly written and easily understood.
The third part of the book deals with specific types of demons. Each demon – illness, fear, addiction, abuse, etc. – comes with case studies allowing you to read about people who faced these problems and overcame them. Each one is different, and interesting to read. The last section of the book gives you information on how to deepen your work.
In the grand publishing segment that encompasses self-help books, this is one of the more interesting ones I’ve read. It is brief, to the point, easy to understand, easy to follow and deals with problems that plague almost all of us. Does it work? I’ll have to get back to you on that. But I can’t see where there’s any harm in trying. If nothing else, you’ve spent some time meditating and that’s always a good thing. If you’re into spiritualism, Buddhism, or any of the mediating practices, definitely pick this one up. If you’re just into reading about obscure spiritual readers, this would be a good buy.
According to Tsultrim, we can all overcome whatever demons are causing chaos in our lives, whether they be weight, illness, anger, or whatever. By following her five steps, we supposedly can overcome these problems.
In the first part of the book, we are given an overview of Tultrim’s life – her journeys into spiritualism, her marriages and divorces, her children, her tragedies and her triumphs. It is an interesting biography, if somewhat brief. But this book isn’t supposed to be a biography. And it’s not completely. The next section delineates the five step program to overcoming whatever ails you. It is clearly written and easily understood.
The third part of the book deals with specific types of demons. Each demon – illness, fear, addiction, abuse, etc. – comes with case studies allowing you to read about people who faced these problems and overcame them. Each one is different, and interesting to read. The last section of the book gives you information on how to deepen your work.
In the grand publishing segment that encompasses self-help books, this is one of the more interesting ones I’ve read. It is brief, to the point, easy to understand, easy to follow and deals with problems that plague almost all of us. Does it work? I’ll have to get back to you on that. But I can’t see where there’s any harm in trying. If nothing else, you’ve spent some time meditating and that’s always a good thing. If you’re into spiritualism, Buddhism, or any of the mediating practices, definitely pick this one up. If you’re just into reading about obscure spiritual readers, this would be a good buy.
January 9, 2019
3 stars. A simple, inspiring, good self-help book. Don’t need to own a copy, but makes me want to delve more into the subject. I will actually really recommend this technique.
In “Feeding Your Demons”, the author teaches a technique for exploring and reconciling your trauma and suffering. It involves really feeling and describing the “demon” or “problem” or “complex”, initially splitting it off and giving it a form and look, communicating with it and also understanding it by seeing through its eyes, becoming it, transforming it (and therefore, transforming yourself) by feeding it what it actually needs and reintegrating it in the form of an ally, a need understood and lesson learned - and also, something to continuously work on. It is the opposite of repression and rejection. I found it refreshing, because in my spiritual context, we “banish” the negative.
The author clarifies that this is very much an adaptation for Westerners. The book does have recognisable Tibetan elements, such as the turning the body into nectar to nourish others, the dedications at the beginning and end of the book, the stories told about Buddhist teachers, and how we can apply those lessons to our own lives.
A reviewer named Jody criticized that this book is a rebranded psychotherapy technique and gave it a poor rating. I have to say that, if this claim is true, the book did a good job and holds a lot of merit. I do not believe this book is plagiarizing. In Mahayana Buddhist practice, one prays that all sentient beings attain enlightenment, not just the ones we like, and so extending compassion to our ourselves and inner demons is indeed Buddhist. Sogyal Rinpoche wrote similar techniques for self-compassion in The Tibetan Book of Living and Dying, which I highly recommend.
This book is very readable and gentle. It will be helpful to those who need it, especially people with creative minds. The stories in it are sad, and the practice itself risks being traumatizing and difficult.
There is still some risk of self-delusion in creative-self-healing work, something to keep in mind. Shadow-work has become more and more trendy, self-care has been commercialized, and mental-health is still stigmatized, is still not covered by many governments or insurance programs. I’m worried sometimes that practices like this risk being alienating.
I also think that the bad side of feeding your demons and starting awareness practices is under-emphasised. Like starting therapy, self-awareness work gets rocky before it gets good.
It is important to note that Tibetan Buddhist Chöd practice is something that you should be formally trained in, and is not taugh tin this book. There is impactful story about Chöd practitioners in “Magic and Mystery in Tibet” that makes me very wary. I encourage you to read this book - Allione even refers to it at the end of "Feeding your Demons."
In “Feeding Your Demons”, the author teaches a technique for exploring and reconciling your trauma and suffering. It involves really feeling and describing the “demon” or “problem” or “complex”, initially splitting it off and giving it a form and look, communicating with it and also understanding it by seeing through its eyes, becoming it, transforming it (and therefore, transforming yourself) by feeding it what it actually needs and reintegrating it in the form of an ally, a need understood and lesson learned - and also, something to continuously work on. It is the opposite of repression and rejection. I found it refreshing, because in my spiritual context, we “banish” the negative.
The author clarifies that this is very much an adaptation for Westerners. The book does have recognisable Tibetan elements, such as the turning the body into nectar to nourish others, the dedications at the beginning and end of the book, the stories told about Buddhist teachers, and how we can apply those lessons to our own lives.
A reviewer named Jody criticized that this book is a rebranded psychotherapy technique and gave it a poor rating. I have to say that, if this claim is true, the book did a good job and holds a lot of merit. I do not believe this book is plagiarizing. In Mahayana Buddhist practice, one prays that all sentient beings attain enlightenment, not just the ones we like, and so extending compassion to our ourselves and inner demons is indeed Buddhist. Sogyal Rinpoche wrote similar techniques for self-compassion in The Tibetan Book of Living and Dying, which I highly recommend.
This book is very readable and gentle. It will be helpful to those who need it, especially people with creative minds. The stories in it are sad, and the practice itself risks being traumatizing and difficult.
There is still some risk of self-delusion in creative-self-healing work, something to keep in mind. Shadow-work has become more and more trendy, self-care has been commercialized, and mental-health is still stigmatized, is still not covered by many governments or insurance programs. I’m worried sometimes that practices like this risk being alienating.
I also think that the bad side of feeding your demons and starting awareness practices is under-emphasised. Like starting therapy, self-awareness work gets rocky before it gets good.
It is important to note that Tibetan Buddhist Chöd practice is something that you should be formally trained in, and is not taugh tin this book. There is impactful story about Chöd practitioners in “Magic and Mystery in Tibet” that makes me very wary. I encourage you to read this book - Allione even refers to it at the end of "Feeding your Demons."
May 1, 2018
It's a lucid practice manual for a psychologized adaptation of chod. My review is in a way more for the practice than the book. It's fine as a book, though a bit chatty. I understand the anecdotes are supposed to help a reader relate the practice to the every day life of a Western practitioner. I occasionally found them off-puttingly new-agey, in that they make claims to magical effects without just going out and saying yeah, magic is happening. Anyway as a book, it's trying to straddle the line between the psychological and the miraculous and I think it doesn't succeed. Claim your miracles and let me believe or not. Or don't claim them and be conservative. (I prefer you just claim the miracles, when you're basing your practice on something as outrageous as feeding a magical simulacra of your body to demons, but hey, not everyone comes to Buddhism from ceremonial magic).
Anyway, that's why it's four stars and not five. It's a wonderful practice, suitable for people with no meditation practice at all - no kidding! - and you can learn it from the book, I think. I took a course so it might be slightly better that way. But the point is, unlike traditional chod, you don't need a formal transmission, you can drive right in.
I would recommend this book and this practice especially to creative people. Your dark shit is where the gems of your creative potential are found, and this meditative practice literally lets you make friends with your demons.
Anyway, that's why it's four stars and not five. It's a wonderful practice, suitable for people with no meditation practice at all - no kidding! - and you can learn it from the book, I think. I took a course so it might be slightly better that way. But the point is, unlike traditional chod, you don't need a formal transmission, you can drive right in.
I would recommend this book and this practice especially to creative people. Your dark shit is where the gems of your creative potential are found, and this meditative practice literally lets you make friends with your demons.
July 3, 2013
An accessible, practical guidebook for discovering and exercising compassion for yourself - specifically, the vices and patterns that seem too ugly and scary to accept. This book shows you not only how to face these "demons," but how to neutralize their negative power by showering them with kindness.
The author marches through dozens of anecdotes that all seem to resolve with pat happy endings. As a whole, they don't come across as entirely realistic stories. But for me, the real value of these examples isn't so much that they provide knock-down evidence for this practice. It's that they collectively illustrate the range of life problems that, at heart, stem from inner conflict - and whose resolution lies in the marshaling of inner resources that we all actually have.
I may or may not look into walking through the 5 steps of demon-feeding. But I'm taking away some core ideas that I find incredibly helpful, humanizing, and empowering.
The author marches through dozens of anecdotes that all seem to resolve with pat happy endings. As a whole, they don't come across as entirely realistic stories. But for me, the real value of these examples isn't so much that they provide knock-down evidence for this practice. It's that they collectively illustrate the range of life problems that, at heart, stem from inner conflict - and whose resolution lies in the marshaling of inner resources that we all actually have.
I may or may not look into walking through the 5 steps of demon-feeding. But I'm taking away some core ideas that I find incredibly helpful, humanizing, and empowering.
August 26, 2018
It's unfortunate when a Buddhist teacher claims the method is Buddhist when they are simply extracting it from other holistic teachers and renaming it theirs. This method is an exact replica of NLP (neuro-linguistic programming) methods. NLP teachers have been utilizing these EXACT step-by-step instructions since the 1970s.
Take a look at Core Transformation work by Connirea Andreas or Trauma Release Method by Jenifer Shapiro.
Or take a look at the pre-NLP parts therapies by Fritz Perls and all of the work by Virginia Satir.
This method is a re-branding and it is NOT a buddhist method by any means. If you look at it closely it does the exact opposite of buddhist methods - it causes you to become attached to feelings and release. This is not buddhist, it IS new age healing which I totally respect, it just isn’t something this buddhist came up with and it’s not buddhist.
Take a look at Core Transformation work by Connirea Andreas or Trauma Release Method by Jenifer Shapiro.
Or take a look at the pre-NLP parts therapies by Fritz Perls and all of the work by Virginia Satir.
This method is a re-branding and it is NOT a buddhist method by any means. If you look at it closely it does the exact opposite of buddhist methods - it causes you to become attached to feelings and release. This is not buddhist, it IS new age healing which I totally respect, it just isn’t something this buddhist came up with and it’s not buddhist.
Read
February 3, 2023This was praised a lot when I enquired sources to shadow work. Nevertheless it seemed more like your average self help book. For once I'm happy I chose an audiobook version since there wasn't much actual content, and instead the bulk of the book was filled with endless amount of miracle success stories.
The simple practise is worth trying though, and I think I've tried very similar self help visualizations before. Actually I became suspicious enough of the stated origin of this that I started googling Chöd, which turned out to be the Tibetan equivalent of left hand / tantric practises and made me very curious. Perhaps I need to find a few more books on the topic.
The simple practise is worth trying though, and I think I've tried very similar self help visualizations before. Actually I became suspicious enough of the stated origin of this that I started googling Chöd, which turned out to be the Tibetan equivalent of left hand / tantric practises and made me very curious. Perhaps I need to find a few more books on the topic.
March 11, 2016
Initially I thought, "Wow! Incredible so far. Wish I had read this along side Pema Chodron's "When Things Fall Apart" back in 2007 for the first time." After the first couple chapters I realized this entire book could have been limited to a third or less of the content. Brevity would have made this a five-star book. Principle is simple.
August 14, 2022
Author Tsultrim Allione, a former Buddhist monk, states that humankind is beset with a vast array of psychological problems (so-called demons) which lead to suffering. She writes: "It turns out that demons have a lot to offer us. For one thing, demons can act as a wake-up call. When we suffer from an outburst of anger, anxiety, or stress, instead of seeing that there's something to suppress, fight against, or be ashamed of, we could see it as a demon demanding attention." Her book offers a methodical 5-step approach individuals might use for self-examination in order to recognize, personify, address, and quell said demons.
I find myself unqualified to comment, assess, or endorse her methodology and believe there is a reasonable case to be made that neither "Ancient Wisdom" nor her 5-step approach is backed by any scientific method. This is not to deny useful wisdom or truths found therein. Ms. Allione uses details from dozens of successful treatment outcomes making her case clear and convincing. I found the book to be a useful way of learning about and articulating the subject matter.
Anyone interested in psychology and literature-based underpinnings of Eastern thought would enjoy reading this insightful and deeply thought-provoking book. Here are a few quotes.
Allione wrote:
Fears, obsessions, and addictions are all parts of ourselves that have become "demonic" by being split off, disowned, and fought against. When we try to flee from our demons, they pursue us. By struggling with them as formless forces, we give them strength and may even succumb to them completely... /48
When we obsess about food issues, long for the perfect partner, or crave a cigarette, we give our demons strength, because we aren't really paying attention to the need beneath the desire. / 51
The way to change things is to address the underlying issue, through feeding our demons what they actually need instead of what they seem to want. If we can get down to the fundamental need under the superficial desire, it usually involves love, compassion, and acceptance. /52
Demons can be like Russian dolls, nestled one within the other. For example, you might begin with an addiction to coffee and discover below that a slave driver demon, and under that you might find a demon of fear of failure, and under that a demon telling you that you are stupid, and so on. /57
[There are] four main categories of demons: outer demons, inner demons, demons of elation, and demons of egocentricity. Generally these four categories give us a way of seeing demons - in our work with them - as a progression, with each category taking us deeper into our own mind...These four categories are not meant to guide us in looking at our demons in a particular order, but rather to give us an overall picture of the way demons can be seen - from external manifestations in which we blame others or are reacting to situations, to more subtle inner levels culminating in the demon of egocentricity, which is the hidden core of them all. / 108 - 109
[Egocentricity] is the birthplace of all isolation, alienation, and conflict. / 109
Whether we struggle with objects, mental states, or ego inflation, it is a belief in our own self-importance that lies at the root of our troubles. / 113
Contrary to what we might like to believe, we do not control our own minds. Quite the opposite: we are controlled by our thoughts and emotions. / 194
We're always looking for experiences that will give us the ultimate buzz, whether it comes from drugs, alcohol, or other kinds of pleasure like food, sex, or travel. Ironically, the longing for epiphany is itself a kind of spiritual obstacle. / 217
The spiritual demons of ego inflation become powerful in cult leaders who are clever at manipulating people with hope and fear. One way you can recognize teachers or ministers caught in this demon is by their delineation of themselves and their mission as good and of the rest of the world is evil or corrupt. These leaders are often sectarian and paranoid. Such leaders can try to prevent their followers from having relationships with the "outside" world, and maintain that they alone can judge the worth of their devotees. They also may believe that violence can be justified to fulfill their mission. / 220
I find myself unqualified to comment, assess, or endorse her methodology and believe there is a reasonable case to be made that neither "Ancient Wisdom" nor her 5-step approach is backed by any scientific method. This is not to deny useful wisdom or truths found therein. Ms. Allione uses details from dozens of successful treatment outcomes making her case clear and convincing. I found the book to be a useful way of learning about and articulating the subject matter.
Anyone interested in psychology and literature-based underpinnings of Eastern thought would enjoy reading this insightful and deeply thought-provoking book. Here are a few quotes.
Allione wrote:
Fears, obsessions, and addictions are all parts of ourselves that have become "demonic" by being split off, disowned, and fought against. When we try to flee from our demons, they pursue us. By struggling with them as formless forces, we give them strength and may even succumb to them completely... /48
When we obsess about food issues, long for the perfect partner, or crave a cigarette, we give our demons strength, because we aren't really paying attention to the need beneath the desire. / 51
The way to change things is to address the underlying issue, through feeding our demons what they actually need instead of what they seem to want. If we can get down to the fundamental need under the superficial desire, it usually involves love, compassion, and acceptance. /52
Demons can be like Russian dolls, nestled one within the other. For example, you might begin with an addiction to coffee and discover below that a slave driver demon, and under that you might find a demon of fear of failure, and under that a demon telling you that you are stupid, and so on. /57
[There are] four main categories of demons: outer demons, inner demons, demons of elation, and demons of egocentricity. Generally these four categories give us a way of seeing demons - in our work with them - as a progression, with each category taking us deeper into our own mind...These four categories are not meant to guide us in looking at our demons in a particular order, but rather to give us an overall picture of the way demons can be seen - from external manifestations in which we blame others or are reacting to situations, to more subtle inner levels culminating in the demon of egocentricity, which is the hidden core of them all. / 108 - 109
[Egocentricity] is the birthplace of all isolation, alienation, and conflict. / 109
Whether we struggle with objects, mental states, or ego inflation, it is a belief in our own self-importance that lies at the root of our troubles. / 113
Contrary to what we might like to believe, we do not control our own minds. Quite the opposite: we are controlled by our thoughts and emotions. / 194
We're always looking for experiences that will give us the ultimate buzz, whether it comes from drugs, alcohol, or other kinds of pleasure like food, sex, or travel. Ironically, the longing for epiphany is itself a kind of spiritual obstacle. / 217
The spiritual demons of ego inflation become powerful in cult leaders who are clever at manipulating people with hope and fear. One way you can recognize teachers or ministers caught in this demon is by their delineation of themselves and their mission as good and of the rest of the world is evil or corrupt. These leaders are often sectarian and paranoid. Such leaders can try to prevent their followers from having relationships with the "outside" world, and maintain that they alone can judge the worth of their devotees. They also may believe that violence can be justified to fulfill their mission. / 220
October 18, 2019
While Chod is not really demonology, Lama Tsultrim Allione's presentation of the practice largely in metaphorical and archetypal terms does seem to render the practice largely in terms of self-help. While I do think this part of the intention of traditional Chod practice and many of the more esoteric require formal empowerment to understand and incorporate in practice, this does seem to be a distinct watering down of the practice. The self-help and inspirational style will be quite useful to people as Lama Tsultrim Allione does a lot with incorporating biographical and autobiographical anecdotes to make her Jungian readings (and possible appropriation of neuro-linguistic programming) of Tibetan Buddhism/Bon practices approachable but it also modernizes them.
May 19, 2023
This is a masterpiece! Depth psychological shadow work, infused by the power of Buddhism, distilled down to as practical steps as baking a cake. It’s so powerful that it gave me the shivers (the good kinds) and laughably simple that it is easy to portend familiarity with the concepts on an intellectual level sans the experience. I’m absolutely going to practice what the author preaches with my therapist. If you feel called to it and are willing to do some creative, therapeutic work to lighten the heaviness of existence - read this book.
January 3, 2021
The concept/theory behind this makes so much sense it's almost painful, but it was pretty much summed up in the very beginning of the book. The rest of the book was examples of people applying the technique with miraculous results, making it one of those books whose content becomes largely marketing for itself. That being said I think it's a very important book/theory that deserves much more attention.
January 29, 2022
A life changing book if put into practice. Very timely from the the smallest circle to the very large collective ones this comes at the right time
July 15, 2019
"Да наситим своите демони" е книга за умиротворението.
Тя представя древната тибетска практика Чод, създадена от Мачиг Лабдрон (1055-1149 г.). Практиката Чод се основава на разбирането, че нещата нямат обективно съществуване, а са плод на нашия ум. Така е и по отношение на нашите демони. Под "демон" тук не се има предвид някакво адско творение или зъл дух - това е всичко, което пречи на нашето освобождение, било то пристрастеност към наркотични вещества, храна, алкохол, гняв, депресивни състояния, високомерие. Ето защо, ако съумеем да съберем сили и се изправим очи в очи срещу своите демони, ако можем да им дадем образ и да проникнем отвъд гласа на егото, ако ги "нахраним", вместо да им се противопоставяме и опитваме да ги подчиним, всъщност ще ги отслабим и ще се освободим от влиянието им.
Авторът, Цултрим Алионе, е една от първите американки, на които е даден монашески сан в тибетския будизъм. Алионе е израснала и получила формалното си образование в западната традиция, а това ѝ позволява умело да мащабира сложните ритуали и концепции на практиката Чод спрямо познавателните перспективи на нас, "западняците". Самата Алионе е инструктор по практиката Чод и книгата изобилства с реални примери от живота на хора, с които тя е работила през годините. В този смисъл, "Да наситим своите демони" е достъпно четиво и за хора, които не са имали възможност да се докоснат до будистката философия.
Вярвам, че книгата може да предизвика вниманието на хора, интересуващи се от терапевтични практики като гещалттерапия или арт-терапия, доколкото и двете залагат на работата с усещанията като начин за себеосъзнаване. Също така, групирането на демоните като външни демони, вътрешни демони, демони на високомерието и демони на егоцентризма за някои може да се стори загадъчна препратка към темата със седемте смъртни гряха в християнството.
При всички случаи, книгата заслужава да бъде прочетена. За мнозина, обаче, тя може да се стори разочароваща, защото в нея няма да открият лекове и балсами, присъщи на популярната психология. "Да наситим своите демони" не съдържа рецепти от типа "как да станем щастливи за седем дни". Вместо това, тя ни дава нещо доста по-ценно. Цултрим Алионе се опитва да подскаже, че в основата на нашето страдание стои не друго, а собственото ни невежество - неразпознаването на истинската природа на нещата. А това означава, че ние създаваме и отглеждаме нашите демони. От нас самите зависи да се освободим от тях, а това може да стане единствено с дълга, упорита и всеотдайна практика.
Признавам, че нещо подобно може да се стори твърде непонятно, дори отблъскващо, за човека от епохата на материалното пренасищане и високоскоростния интернет, когато задоволяването на всяка нужда, дори и най-съкровената, е на "един клик разстояние" и има своя паричен еквивалент.
Но всеки избира пътя си, нали?
Тя представя древната тибетска практика Чод, създадена от Мачиг Лабдрон (1055-1149 г.). Практиката Чод се основава на разбирането, че нещата нямат обективно съществуване, а са плод на нашия ум. Така е и по отношение на нашите демони. Под "демон" тук не се има предвид някакво адско творение или зъл дух - това е всичко, което пречи на нашето освобождение, било то пристрастеност към наркотични вещества, храна, алкохол, гняв, депресивни състояния, високомерие. Ето защо, ако съумеем да съберем сили и се изправим очи в очи срещу своите демони, ако можем да им дадем образ и да проникнем отвъд гласа на егото, ако ги "нахраним", вместо да им се противопоставяме и опитваме да ги подчиним, всъщност ще ги отслабим и ще се освободим от влиянието им.
Авторът, Цултрим Алионе, е една от първите американки, на които е даден монашески сан в тибетския будизъм. Алионе е израснала и получила формалното си образование в западната традиция, а това ѝ позволява умело да мащабира сложните ритуали и концепции на практиката Чод спрямо познавателните перспективи на нас, "западняците". Самата Алионе е инструктор по практиката Чод и книгата изобилства с реални примери от живота на хора, с които тя е работила през годините. В този смисъл, "Да наситим своите демони" е достъпно четиво и за хора, които не са имали възможност да се докоснат до будистката философия.
Вярвам, че книгата може да предизвика вниманието на хора, интересуващи се от терапевтични практики като гещалттерапия или арт-терапия, доколкото и двете залагат на работата с усещанията като начин за себеосъзнаване. Също така, групирането на демоните като външни демони, вътрешни демони, демони на високомерието и демони на егоцентризма за някои може да се стори загадъчна препратка към темата със седемте смъртни гряха в християнството.
При всички случаи, книгата заслужава да бъде прочетена. За мнозина, обаче, тя може да се стори разочароваща, защото в нея няма да открият лекове и балсами, присъщи на популярната психология. "Да наситим своите демони" не съдържа рецепти от типа "как да станем щастливи за седем дни". Вместо това, тя ни дава нещо доста по-ценно. Цултрим Алионе се опитва да подскаже, че в основата на нашето страдание стои не друго, а собственото ни невежество - неразпознаването на истинската природа на нещата. А това означава, че ние създаваме и отглеждаме нашите демони. От нас самите зависи да се освободим от тях, а това може да стане единствено с дълга, упорита и всеотдайна практика.
Признавам, че нещо подобно може да се стори твърде непонятно, дори отблъскващо, за човека от епохата на материалното пренасищане и високоскоростния интернет, когато задоволяването на всяка нужда, дори и най-съкровената, е на "един клик разстояние" и има своя паричен еквивалент.
Но всеки избира пътя си, нали?
Read
April 2, 2022Дословен цитат от книгата стр 122. Начало на глава 8
"Нощта, в която бъдещият Буда - принц Сидхарта, се измъква от двореца, за да търси отговор на своите дуоховни въпроси и изоставя жена си, новородения си син и бъдещия си живот като крал, най-напред среща Мара - Външното превъплъщение на вътрешните сили, koumo прeпрeчват пътя му. Сидхарта излиза на в��рха на един хълм и кamo се обръща назад, дворецът все още се вижда на лунната светлина, а зад прозорците про блясват светилници. Той решава да изостави жена си и ga mърси просветление, но в този миг се появява Мара.
Тя кръжи във въздуха пред него и му казва: - Не продължавай нататък! Трябва да се върнеш двореца! След седем дни ще станеш Всемогъщ Владемes и ще царуваш над целия свят.
- Познавам те, Мара! - отвръща принц Сидхарта. Не искам да царувам над този свят, не търся това! Търся просветление и онзи път, по който да сложа край на цялото това страдание.
Принцът разпознава Мара и това му помага да го надвие - Мара се изгубва безшумно в мрака, а Сидхарта продължава по пътя си. Но Мара се появява отново и отново в живота на Буда, като в нощта преди про светлението присъствието му е най-плътно и най-осе заемо.
За мен думите на Сидхарта: Познавам те, Мара! са разковничето към разбирането колко е важно да раз познаваме своите демони. В историята за Буда Мара всъщност се появява под формата на персонификация и приема образа на сенчеста мъжка фигура. Но по-късно, с развитието на будизма, марите се идентифицират като вътрешни блокажи от типа на емоционални въл нения и гордост, koumo пречат на пълното просветле ние. Ако идентифицираме нашите мари (демони) още в момента на появата им, сме извършили първата стъп ка към работата с тях. Ако не ги разпознаваме, те гос подстват над нас незабелязано. Мачиг Лабдрон, живяла 1500 години след Буда, въвежда своя класификация на че тирите мари въз основа на будистката философия Ма хаяна. Благодарение на четирите категории можем да си изясним кои сили възпират пробуждането, koemo можем да преживеем.
Разглеждането на класификацията на Мачиг на демоните, както и на проявленията, които тя нарича богоВе и богове-демони, е много полезно, защото дава въз можността и ние да кажем: Познавам те, Мара!, кога то нашите демони се явят. Тя посочва четири основни..."
Ето за това деца будизма е зъл.
Защото учи че съвестта ти е всъщност лош демон.
Този Буда, дето го следват всякакви егоцентрици, които се рекламират, как притъпяват егото си... Буда е зарязал децата и жена си, защо? Заради егото си. Егоизма си и това, че не е искал да поеме отговорността която му е отредена от бог/от съдбата ...
Това което е направил Буда е зло.
Но е интересно как интерпретация тук е че всъщност галсът, който му е казвал да се върне и да поеме отговорността за детето си, жена си и престола си.... Този глас е злия.
Будизма прави нещо много смешно и тъжно.
Той заблуждава хората, че ако казват, че егото е лошо, нямат его. И колкото и да са невъобразимо крайни егоцентрици и да мислят само за себе си и за никой друг, те са напълно убедени, че всъщност са унищожили егото си.
Егото може да е нещо лошо. Това съм съгласен и аз. Особено, ако егото не отговаря на реалността.
Но будизма се опитва не просто да постави егото на правилното свързано с реалността място, а да премахне егото изцяло....
А това е невъзможно.
И понеже не е просто се опитва да го снижи... Но в сравнение с какво?
Как можеш да снижиш егото си, като не приемаш, че има други АЗове които са по-велики от теб...
Това христянстото уцелва!
Защото истинските живо вярващи христяни притъпяват егото си знаейки че има бог който е над тях, те не са този бог, но не са и просто животно. Те са хора, имат си определена власт и определено его и гледат да го контролират в тези граници.
Докато будизма е просто несъобразен с реалността и както всяко нещо несъобразено с реалността то лесно прераства от лошо в зло.
Това дето е направил Буда да избяга в търсене на някакви себични егоистични духовно-философски интереси и да зареже жена си и детето си Е ЗЛО!
Няма как учение базирано на такъв учител да не е зло...
Тази книга я купих намалена за 6 лв. И сигурно има и полезно разграфяване на лоши невидими сили които контролират човешките действия, щото такива неща ИМА и всеки честен наблюдателен човек може да ги забележи и опише. НО цялостната будистка парадигма е толкова плитка и непълна.
Четох и една друга глава за зависимостите, където не се слага рязка граница между мислите и АЗът... Нещо, което будизмът и будистите - те за това са и обладани от всякакви зависимости - било то наркотични, сексуални, и други - НЕ ЗНАМ ЗАЩО държат да се идентифицират с мислите си...
Един познат дет е хомосексуалист, а какво почти всички такива познати НЕ ВИНАГИ Е БИЛ, и даже е имал кръшове по момичета - докато веднъж още даже преди да се покая и да стана христянин но вече бях започнал да виждам, че христянската парадигма е много много вярна, му готвих как човек не е много истинно да се описва с мислите и влеченията си, като, че те са част от него, тъй като той няма никакъв контрол над тях,
Ти не контролираш следвшаата си мисъл, НООО контролираш (донякъде - зависи колко свободен човек си, колко ти е развита волята) следващото си решение и действие.
И той ми реагира доста остро - винаги различни неверници като се спомене христянство реагират супер остро, което е много странно да се наблюдава особено в да речем философски дебат - и каза да, но будизма например ти казва, че ти си мислите си.
И аз съм някви.... Да бе хубаво, ама защо толкова държиш да се индентифицираш с мислите си...
Кат цяло будистите се имат за някакви с много отворено съзнания, но всъщност не са...
Идеята, че хората са някакви субекти, които филтрират мисли - през тях преминават всякакви невидими, мисли, идеи, идеологии, желания, добри и лоши, които се опитват да поемат контрол над тялото ти - и че ти ИМАШ ВОЛЯ и чрез нея ФИЛТРИРАШ определени мисли... Чрез решенията и действията си...
Че хората сме филтър на идеи. Че филтрираме идеите чрез решения и действия...
Тази идея много тригърва будистите... Което е много странно...
Особено защото те уж отричат волята...
И тересно е как те са хора, които нямат проблем с това да кажат, че ти не Ко тролираш нищо, но имат огромен проблем с това ти да не контролираш И ДА НЕ СИ мислите си, но да имаш контрол над това как реагираш като ти дойде следващата мисъл..
Такива хора са готови да се отрекат от всякаква идея за ВОЛЯ еле па свободна воля, само и само за да не трябва да поемат отговорност/да бъдат държани отговорни за решенията и действията си, които
...да перефразирам Соуел от знания и решения.... Всичко може да е сън, логиката заблуда, но хората действаме, и как действаме зависи от това какви решения взимаме.
И да допълня от Мизес в човешкото действие - бездействието е също вид решение за вид действие. Като избереш да стоиш и да не вземеш решение ти си избрал да правиш това. Ти не си изчезнал, ти стоиш в време-пространството бездействайки.
Та да... Будизмът в криндж...
А тия неща с медитацията и това да спре да ти пука за страданието си е кат ония вица дето доктора объркал лекарствата на пациента и вместо антидиарийни му дал успокоителни.. и влиза в стаята да го пита как е, а пациента му вика
- Докторе целия се осрах, ама ми е едно спокойно, едно хубаво, всичко ми е наред.
Та така и с медитацията за свикване със страданието...
Иронично е книга за демони да е будистка, щото реално будисткото учение - радикален христянин би казал, че е вид демонично учение на заблуждаване, което да отдалечи човека от истината и от търсенето на бога...
Но е скандално, как съвестта на Буда (която му казва да не изоставя жена си и детето си) будизма определя като демона Мара. Тва е просто скандално..
Смис как е възможно будизма - учение основано на това да не се счита за его- сатанизма каквото всъщност то е...
"Нощта, в която бъдещият Буда - принц Сидхарта, се измъква от двореца, за да търси отговор на своите дуоховни въпроси и изоставя жена си, новородения си син и бъдещия си живот като крал, най-напред среща Мара - Външното превъплъщение на вътрешните сили, koumo прeпрeчват пътя му. Сидхарта излиза на в��рха на един хълм и кamo се обръща назад, дворецът все още се вижда на лунната светлина, а зад прозорците про блясват светилници. Той решава да изостави жена си и ga mърси просветление, но в този миг се появява Мара.
Тя кръжи във въздуха пред него и му казва: - Не продължавай нататък! Трябва да се върнеш двореца! След седем дни ще станеш Всемогъщ Владемes и ще царуваш над целия свят.
- Познавам те, Мара! - отвръща принц Сидхарта. Не искам да царувам над този свят, не търся това! Търся просветление и онзи път, по който да сложа край на цялото това страдание.
Принцът разпознава Мара и това му помага да го надвие - Мара се изгубва безшумно в мрака, а Сидхарта продължава по пътя си. Но Мара се появява отново и отново в живота на Буда, като в нощта преди про светлението присъствието му е най-плътно и най-осе заемо.
За мен думите на Сидхарта: Познавам те, Мара! са разковничето към разбирането колко е важно да раз познаваме своите демони. В историята за Буда Мара всъщност се появява под формата на персонификация и приема образа на сенчеста мъжка фигура. Но по-късно, с развитието на будизма, марите се идентифицират като вътрешни блокажи от типа на емоционални въл нения и гордост, koumo пречат на пълното просветле ние. Ако идентифицираме нашите мари (демони) още в момента на появата им, сме извършили първата стъп ка към работата с тях. Ако не ги разпознаваме, те гос подстват над нас незабелязано. Мачиг Лабдрон, живяла 1500 години след Буда, въвежда своя класификация на че тирите мари въз основа на будистката философия Ма хаяна. Благодарение на четирите категории можем да си изясним кои сили възпират пробуждането, koemo можем да преживеем.
Разглеждането на класификацията на Мачиг на демоните, както и на проявленията, които тя нарича богоВе и богове-демони, е много полезно, защото дава въз можността и ние да кажем: Познавам те, Мара!, кога то нашите демони се явят. Тя посочва четири основни..."
Ето за това деца будизма е зъл.
Защото учи че съвестта ти е всъщност лош демон.
Този Буда, дето го следват всякакви егоцентрици, които се рекламират, как притъпяват егото си... Буда е зарязал децата и жена си, защо? Заради егото си. Егоизма си и това, че не е искал да поеме отговорността която му е отредена от бог/от съдбата ...
Това което е направил Буда е зло.
Но е интересно как интерпретация тук е че всъщност галсът, който му е казвал да се върне и да поеме отговорността за детето си, жена си и престола си.... Този глас е злия.
Будизма прави нещо много смешно и тъжно.
Той заблуждава хората, че ако казват, че егото е лошо, нямат его. И колкото и да са невъобразимо крайни егоцентрици и да мислят само за себе си и за никой друг, те са напълно убедени, че всъщност са унищожили егото си.
Егото може да е нещо лошо. Това съм съгласен и аз. Особено, ако егото не отговаря на реалността.
Но будизма се опитва не просто да постави егото на правилното свързано с реалността място, а да премахне егото изцяло....
А това е невъзможно.
И понеже не е просто се опитва да го снижи... Но в сравнение с какво?
Как можеш да снижиш егото си, като не приемаш, че има други АЗове които са по-велики от теб...
Това христянстото уцелва!
Защото истинските живо вярващи христяни притъпяват егото си знаейки че има бог който е над тях, те не са този бог, но не са и просто животно. Те са хора, имат си определена власт и определено его и гледат да го контролират в тези граници.
Докато будизма е просто несъобразен с реалността и както всяко нещо несъобразено с реалността то лесно прераства от лошо в зло.
Това дето е направил Буда да избяга в търсене на някакви себични егоистични духовно-философски интереси и да зареже жена си и детето си Е ЗЛО!
Няма как учение базирано на такъв учител да не е зло...
Тази книга я купих намалена за 6 лв. И сигурно има и полезно разграфяване на лоши невидими сили които контролират човешките действия, щото такива неща ИМА и всеки честен наблюдателен човек може да ги забележи и опише. НО цялостната будистка парадигма е толкова плитка и непълна.
Четох и една друга глава за зависимостите, където не се слага рязка граница между мислите и АЗът... Нещо, което будизмът и будистите - те за това са и обладани от всякакви зависимости - било то наркотични, сексуални, и други - НЕ ЗНАМ ЗАЩО държат да се идентифицират с мислите си...
Един познат дет е хомосексуалист, а какво почти всички такива познати НЕ ВИНАГИ Е БИЛ, и даже е имал кръшове по момичета - докато веднъж още даже преди да се покая и да стана христянин но вече бях започнал да виждам, че христянската парадигма е много много вярна, му готвих как човек не е много истинно да се описва с мислите и влеченията си, като, че те са част от него, тъй като той няма никакъв контрол над тях,
Ти не контролираш следвшаата си мисъл, НООО контролираш (донякъде - зависи колко свободен човек си, колко ти е развита волята) следващото си решение и действие.
И той ми реагира доста остро - винаги различни неверници като се спомене христянство реагират супер остро, което е много странно да се наблюдава особено в да речем философски дебат - и каза да, но будизма например ти казва, че ти си мислите си.
И аз съм някви.... Да бе хубаво, ама защо толкова държиш да се индентифицираш с мислите си...
Кат цяло будистите се имат за някакви с много отворено съзнания, но всъщност не са...
Идеята, че хората са някакви субекти, които филтрират мисли - през тях преминават всякакви невидими, мисли, идеи, идеологии, желания, добри и лоши, които се опитват да поемат контрол над тялото ти - и че ти ИМАШ ВОЛЯ и чрез нея ФИЛТРИРАШ определени мисли... Чрез решенията и действията си...
Че хората сме филтър на идеи. Че филтрираме идеите чрез решения и действия...
Тази идея много тригърва будистите... Което е много странно...
Особено защото те уж отричат волята...
И тересно е как те са хора, които нямат проблем с това да кажат, че ти не Ко тролираш нищо, но имат огромен проблем с това ти да не контролираш И ДА НЕ СИ мислите си, но да имаш контрол над това как реагираш като ти дойде следващата мисъл..
Такива хора са готови да се отрекат от всякаква идея за ВОЛЯ еле па свободна воля, само и само за да не трябва да поемат отговорност/да бъдат държани отговорни за решенията и действията си, които
...да перефразирам Соуел от знания и решения.... Всичко може да е сън, логиката заблуда, но хората действаме, и как действаме зависи от това какви решения взимаме.
И да допълня от Мизес в човешкото действие - бездействието е също вид решение за вид действие. Като избереш да стоиш и да не вземеш решение ти си избрал да правиш това. Ти не си изчезнал, ти стоиш в време-пространството бездействайки.
Та да... Будизмът в криндж...
А тия неща с медитацията и това да спре да ти пука за страданието си е кат ония вица дето доктора объркал лекарствата на пациента и вместо антидиарийни му дал успокоителни.. и влиза в стаята да го пита как е, а пациента му вика
- Докторе целия се осрах, ама ми е едно спокойно, едно хубаво, всичко ми е наред.
Та така и с медитацията за свикване със страданието...
Иронично е книга за демони да е будистка, щото реално будисткото учение - радикален христянин би казал, че е вид демонично учение на заблуждаване, което да отдалечи човека от истината и от търсенето на бога...
Но е скандално, как съвестта на Буда (която му казва да не изоставя жена си и детето си) будизма определя като демона Мара. Тва е просто скандално..
Смис как е възможно будизма - учение основано на това да не се счита за его- сатанизма каквото всъщност то е...
April 24, 2020
Very grateful to have read this book, in right moment of my life. After trying out the five-step method on a workshop, I clearly saw its value.
The book is easy to read, but that should not be taken as a sign of simplicity, on contrary. It is filled with examples which walk you through the adaptation. Lama Tsultrim Alione does incredible job in making old widsom accessible and workable for us.
The inspiration of this practice comes from Chod, and the 11th century tantric yogic legacy. Matchig Lobdron was a famous yogini in Tibet, the first woman to have started a lineage. Feeding Your Demons is developed to fit thebmodern world. The book includes instructions on how to work with this method. If you cannot join the workshops or trainning, reading this book, with available online videos from Lama Tsultrim Alione herself will be sufficient to try out the practice. If you will not practice, then, at least your view on 'demons' as well as anger, addictions and other negative experiences will be modified.
The book is easy to read, but that should not be taken as a sign of simplicity, on contrary. It is filled with examples which walk you through the adaptation. Lama Tsultrim Alione does incredible job in making old widsom accessible and workable for us.
The inspiration of this practice comes from Chod, and the 11th century tantric yogic legacy. Matchig Lobdron was a famous yogini in Tibet, the first woman to have started a lineage. Feeding Your Demons is developed to fit thebmodern world. The book includes instructions on how to work with this method. If you cannot join the workshops or trainning, reading this book, with available online videos from Lama Tsultrim Alione herself will be sufficient to try out the practice. If you will not practice, then, at least your view on 'demons' as well as anger, addictions and other negative experiences will be modified.
June 14, 2023
This book is a good introduction to Chöd, but I have two criticisms of it. First, it presents far too many stories of people's experiences with Chöd that are extremely repetitive/formulaic and thus lose their value as supportive example material. Second, I find some of the framing of problems that people face to be overly reductionist. This is especially apparent in the section about "political demons".
That all being said, this book presents a useful way to reframe thinking about issues that affect oneself and I think it does achieve its goal of being accessible to folks who aren't Buddhist.
That all being said, this book presents a useful way to reframe thinking about issues that affect oneself and I think it does achieve its goal of being accessible to folks who aren't Buddhist.
September 30, 2010
What's really interesting about this book is the fact that I started to do a form of exorcising my 'demons' this summer. I decided to get the monkey off my back, so to speak, and get rid of so many things that I knew were holding me back. Long term, self defeating, negative things that I have no reason to have. So then I happened upon this book at the library!!! It was a sign that I was on the right track and delved into it right away.
Needless to say, I have discovered that it's not going to be an overnight exorcism!! From my understanding of the whole process, I'll be doing forms of it with the same monsters for quite a while. Which is understandable considering that some of them have been with me since childhood!! I haven't tried to do the tibetan form of exorcising. But the concept of not fighting it and actually seeing it for what it is and nuturing it is an eye opener for me. I can see how it works, as you get positive results with positive work and mind. It's just not as easy as you think ... well, it's not for me anyways!
Regardless, this book is a step in the right direction to -as the book says - 'resolving my inner conflicts' and I'm going to stay the course. I'm worth it!
Needless to say, I have discovered that it's not going to be an overnight exorcism!! From my understanding of the whole process, I'll be doing forms of it with the same monsters for quite a while. Which is understandable considering that some of them have been with me since childhood!! I haven't tried to do the tibetan form of exorcising. But the concept of not fighting it and actually seeing it for what it is and nuturing it is an eye opener for me. I can see how it works, as you get positive results with positive work and mind. It's just not as easy as you think ... well, it's not for me anyways!
Regardless, this book is a step in the right direction to -as the book says - 'resolving my inner conflicts' and I'm going to stay the course. I'm worth it!
January 2, 2015
This is perhaps my favorite book on the subject of emotional and physical healing. Lama Tsultrim has woven the essence of an ancient Tibetan Buddhist ritual into a format that can be used in the west, by therapists or as a self-healing practice. Essentially it has to do with truly meeting one's demons. A demon is not something "bad," but is an aspect of oneself that is limiting. It can be a belief, an egoic tendency or even a disease. The process is not about going to battle with one's demons, but meeting them.. finding what they need to feel complete in themselves, and giving it to them. The results are transformational. Thank you Lama Tsultrim for this wonderful gift to humanity.
_/|\_
_/|\_
October 30, 2008
Really fantastic adaptation of a somewhat obscure practice. Also filled with stories and anecdotes, which make it very readable. I've been doing it every day since I heard about it.
One other thing - at the risk of seeming un-PC, I noticed that this book is written with a strong female sensibility. It has many examples of women practitioners and most of its practice examples are told as stories. I didnt realize how much this is missing from the practice books I have read until I saw it here.
February 17, 2009
This book has the potential to help anyone with any "demon" they have in their life, whether it is personal, professional, medical, mental or physical. I've used Allione's 5-step technique to help work on my own demons and am seeing benefits. Because of this, I'm telling everyone I know to read it, use it, and watch this process improve their lives.
"Be the change you wish to be..." and use this book to help you get there.
"Be the change you wish to be..." and use this book to help you get there.
February 23, 2016
Great read and reference! Restored my faith in literature in general and made me decide to join goodreads.com. I'm looking for more books like this. This book is hypnotic and ritualistic. Warning: Contains a bright perspective but has lots of things hidden in the shadow. The author is brilliant and manipulative :)
July 22, 2012
This is a fine Buddhist Monk. She writes extremely well and she writes about ancient wisdom for the resolving of inner conflict. I am also interested in
Carl Gustav Jung and the Jungian psychological community. These interests intercept.
Carl Gustav Jung and the Jungian psychological community. These interests intercept.
March 2, 2020
Es un libro que te enseña específicamente una meditación budista para librarte de todo eso que te detiene, te hace sufrir, ansiedad, abuso y mucho más...
Estoy poniéndola en práctica y ha sido muy esclarecedor. La recomiendo totalmente.
Estoy poniéndola en práctica y ha sido muy esclarecedor. La recomiendo totalmente.
December 19, 2020
I've already tried the exercise from this book and I think I've made some progress with it. My take away from this book is not, I believe, what the author intends for anyone to take away from it. Basically, we are unique in the animal world in that our brain processes stimulus that is both external and internal and we perceive things based on both sets of stimuli. Additionally, our brains are built to interpret patterns and to personify things in order to store the information more effectively. lastly, we can't directly impact many of the dimensions of our personalities (being developed over years of accretion and response) but we can nudge ourselves on things and we can accept what reality there is about us to accept. I believe these factors converge into practices where we personify (give name and face to) elements of our internal universes that we can interact with (in a bid to influence ourselves) and understand in that way. This technique isn't new to me. I've seen it referred to as calling an inner council, which is a meeting between you and the elements of yourself that correspond with the archetypes (reoccurring thematic representations of segments of behavior, thought and relation that are persistent in our species across generational time). What was novel about this work was the idea that we can, and should, use techniques like that on the parts of ourselves that we have banished due to social unacceptability or undesirability or trauma, understand them from a place of nonjudgement and convert them into allies/ guardians not by attempting to change or destroy them but by accepting them and giving them what they want.
And the book mostly doesn't say any of that. That's just my interpretation and fitting it into the body of work I have a grasp on already. I do recommend this book.
And the book mostly doesn't say any of that. That's just my interpretation and fitting it into the body of work I have a grasp on already. I do recommend this book.
June 14, 2020
Feeding Your Demons is woo. It introduces a meditation technique that is rooted in Buddhism and was adapted by the author (a once-Buddhist-nun, now American coach) to a Western audience. The author's voice is a bit grating and, as is required for a woo book, it includes more about the author's personal journey and all the people she has helped than I cared to know.
But if you remove the window dressing, you are left with a reflection/meditation technique that seems to actually just work for me. It is very similar in structure to [Focusing](https://books.rixx.de/reviews/2019/fo...), except that it is more visual and tactile where Focusing is verbal. Both are based around felt senses and embodied emotions, though.
The first part is exactly like Focusing: You have some sort of inner conflict that you feel uncomfortable with, and that you'd like to resolve. You set aside half an hour or so in a quiet space. Take two chairs, sit down, calm down (she prescribes 3x3 breaths with specific prompts, but whatever works for you). You generate clear positive motivation to understand and solve this inner conflict. Then you concentrate on the conflict itself, trigger the specific feeling of discomfort, and note where it resides in your body.
And here we depart from Focusing. Next, you visualise the feeling in your body: Try see name texture, colour, size, weight, etc. Once you have a grip on the feeling, invite it out of your body, into a bodily shape on the chair in front of you. Take a good look at it (eyes closed), and take your time to pick up as much detail as you can. How tall is it? What colour is it? Unusual body parts? Something familiar? Is it at ease or restless? How does it sound, move, look? Does it have fur or skin or something else entirely? Ask yourself these questions, and then accept the first answer you get. Once you have a clear picture, ask these three questions out loud:
1. What do you **want**? 2. What do you **need**? 3. Once you get what you *need*, **how will you feel**?
Then, switch places. Take your time to adjust to your new position. Keep your eyes closed. Imagine seeing your body in front of you. Then, without much thought, answer the three questions out loud. The answers may surprise you.
Switch back, again, take time to settle in. Then focus on the answer to the last question: How would the entity feel if it got what it needed? Take this feeling and *generate* it. Imagine feeding it to the entity, or bathing it in it: providing the feeling in abundance. Do this until the entity is sated. (Told you it was woo).
*Bonus round:* Sometimes, a new entity appears when the first one is at peace. The new one is called The Ally. If this happens, there are three new questions you can put to it, with the same technique as above:
1. How will you help/protect me? 2. What do you promise me? 3. How can I find you?
In the end, take some time to just sit with everything that has happened.
--------------------
It sounds wonderfully weird, so naturally I had to try it out. I got much more mileage out of it than I expected on my meditations so far. Surprising results that are more vivid and hard to forget because they feel physically real – plus I don't tend to get stuck as on Focusing.
A caveat is that the method is very very hard to apply for extreme emotions. Great for mild and general anxiety, terrible for deep-seated humongous aversions, because they will either visually overwhelm you, or the generating of the positive emotions will be impossible in the emotional state you're inducing.
But if you remove the window dressing, you are left with a reflection/meditation technique that seems to actually just work for me. It is very similar in structure to [Focusing](https://books.rixx.de/reviews/2019/fo...), except that it is more visual and tactile where Focusing is verbal. Both are based around felt senses and embodied emotions, though.
The first part is exactly like Focusing: You have some sort of inner conflict that you feel uncomfortable with, and that you'd like to resolve. You set aside half an hour or so in a quiet space. Take two chairs, sit down, calm down (she prescribes 3x3 breaths with specific prompts, but whatever works for you). You generate clear positive motivation to understand and solve this inner conflict. Then you concentrate on the conflict itself, trigger the specific feeling of discomfort, and note where it resides in your body.
And here we depart from Focusing. Next, you visualise the feeling in your body: Try see name texture, colour, size, weight, etc. Once you have a grip on the feeling, invite it out of your body, into a bodily shape on the chair in front of you. Take a good look at it (eyes closed), and take your time to pick up as much detail as you can. How tall is it? What colour is it? Unusual body parts? Something familiar? Is it at ease or restless? How does it sound, move, look? Does it have fur or skin or something else entirely? Ask yourself these questions, and then accept the first answer you get. Once you have a clear picture, ask these three questions out loud:
1. What do you **want**? 2. What do you **need**? 3. Once you get what you *need*, **how will you feel**?
Then, switch places. Take your time to adjust to your new position. Keep your eyes closed. Imagine seeing your body in front of you. Then, without much thought, answer the three questions out loud. The answers may surprise you.
Switch back, again, take time to settle in. Then focus on the answer to the last question: How would the entity feel if it got what it needed? Take this feeling and *generate* it. Imagine feeding it to the entity, or bathing it in it: providing the feeling in abundance. Do this until the entity is sated. (Told you it was woo).
*Bonus round:* Sometimes, a new entity appears when the first one is at peace. The new one is called The Ally. If this happens, there are three new questions you can put to it, with the same technique as above:
1. How will you help/protect me? 2. What do you promise me? 3. How can I find you?
In the end, take some time to just sit with everything that has happened.
--------------------
It sounds wonderfully weird, so naturally I had to try it out. I got much more mileage out of it than I expected on my meditations so far. Surprising results that are more vivid and hard to forget because they feel physically real – plus I don't tend to get stuck as on Focusing.
A caveat is that the method is very very hard to apply for extreme emotions. Great for mild and general anxiety, terrible for deep-seated humongous aversions, because they will either visually overwhelm you, or the generating of the positive emotions will be impossible in the emotional state you're inducing.
March 2, 2023
"Nutrire i demoni anziché combatterli può sembrare in contraddizione con l'approccio occidentale convenzionale verso ciò che ci aggredisce,ma finisce per rivelarsi un sentiero notevolmente efficace per la pace interiore e la liberazione."
Già solo la vita dell'autrice potrebbe bastare per scrivere un libro di per sé, tanto è interessante e ricca di spunti.
Qui,approfondisce una pratica elaborata da una maestra buddhista dell'XI secolo,Machig Labdrön:la pratica spirituale chiamata Chöd.("Con mente amorevole,abbi a cuore più di un bambino gli dai ostili e i demoni dell'esistenza apparente, e teneramente circondati di essi.)
Tale pratica consiste nel dare una forma alle nostre ossessioni,paure,malattie croniche,problemi di ogni tipo e anziché combatterle,sfamarle, attraverso un percorso che si articola in 5 stadi.
"A conti fatti,i demoni hanno molto da offrire.Innanzitutto,possono agire da richiamo al risveglio. Quando soffriamo per un attacco di rabbia,ansia o di tensione,invece di vederli come qualcosa da soffocare,da combattere o di cui vergognarsi potremmo considerarli come demoni che chiedono attenzione".
Partendo quindi da cosa sono questi demoni e quali tipi esistono, ci accompagna attraverso tutte le varie tappe che ci portano alla liberazione,arricchendo il tutto con numerosi esempi di persone che lei stessa ha aiutato o che sono state guidate da altri nella pratica.
"Quando sfamate i vostri demoni, personificate delle parti di voi stessi, interagire con esse e le integrate dando loro quello di cui hanno bisogno; e così possono essere liberate."
Con questo libro, una delle insegnanti buddhiste occidentali più rispettate a livello internazionale ci apre le porte verso qualcosa di molto grande, per questo la ringrazio.
"In questo preciso istante tu hai un'opportunità. Cerca l'essenza della mente: questo è l'essenziale. Quando osservi la mente,non c'è niente da vedere. Proprio in questo non vedere, vedi il significato ultimo."
Già solo la vita dell'autrice potrebbe bastare per scrivere un libro di per sé, tanto è interessante e ricca di spunti.
Qui,approfondisce una pratica elaborata da una maestra buddhista dell'XI secolo,Machig Labdrön:la pratica spirituale chiamata Chöd.("Con mente amorevole,abbi a cuore più di un bambino gli dai ostili e i demoni dell'esistenza apparente, e teneramente circondati di essi.)
Tale pratica consiste nel dare una forma alle nostre ossessioni,paure,malattie croniche,problemi di ogni tipo e anziché combatterle,sfamarle, attraverso un percorso che si articola in 5 stadi.
"A conti fatti,i demoni hanno molto da offrire.Innanzitutto,possono agire da richiamo al risveglio. Quando soffriamo per un attacco di rabbia,ansia o di tensione,invece di vederli come qualcosa da soffocare,da combattere o di cui vergognarsi potremmo considerarli come demoni che chiedono attenzione".
Partendo quindi da cosa sono questi demoni e quali tipi esistono, ci accompagna attraverso tutte le varie tappe che ci portano alla liberazione,arricchendo il tutto con numerosi esempi di persone che lei stessa ha aiutato o che sono state guidate da altri nella pratica.
"Quando sfamate i vostri demoni, personificate delle parti di voi stessi, interagire con esse e le integrate dando loro quello di cui hanno bisogno; e così possono essere liberate."
Con questo libro, una delle insegnanti buddhiste occidentali più rispettate a livello internazionale ci apre le porte verso qualcosa di molto grande, per questo la ringrazio.
"In questo preciso istante tu hai un'opportunità. Cerca l'essenza della mente: questo è l'essenziale. Quando osservi la mente,non c'è niente da vedere. Proprio in questo non vedere, vedi il significato ultimo."
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