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este situata in mijlocul perineului are legatura cu instinctul de supravietuite este de culoare rosie glande asociate: testicul la barbati, suprarenale la femei mantra asociata este LAM, tonalitate -Do
Svadisthana
este situata la doua degete sub ombilic are leagtura cu creativitatea, sexualitatea, emotiile este de culoare portocalie glande corespondente: ovare la femei si suprarenale la barbati mantra asociata este VAM, tonalitate- Re
Manipura
este situata la trei degete deasupra buricului are legatura cu puterea personala si protectia este de culoare galbena glande asociate: pancreasul mantra asociata este RAM, tonalitate -Mi
Anahata
este situata in mijlocul sternului are legatura cu iubirea neconditionata si compasiunea este de culoare verde cu mijlocul roz glanda asociata: timus mantra asociata este YAM, tonalitate- Fa
Vishudha
este situata in dreptul tiroidei are legatura cu comunicarea este de culoare albastru glanda asociata: tiroida si paratiroida mantra asociata este HAM, tonalitate - Sol
Ajna
este situata intre sprancene are legatura cu intuitia este de culoare albastru inchis/indigo sau violet glanda asociata: pineala mantra asociata este AUM, tonalitate -Si
Sahasrara
este situata in crestetul capului are legatura cu constienta este de culoare alb stralucitor glanda asociata: hipofiza mantra asociata linistea interioara
[35] (Note: some[who?] believe that the pineal and pituitary glands should be exchanged in their relationship to the Crown and Brow chakras, based on the description in Arthur Avalon's book on kundalini called Serpent Poweror empirical research.) In Tibetan Buddhism, this point is actually the end of the central channel, since the central channel rises up from the sexual organ to the crown of the head, and then curves over the head and down to the third eye. While the central channel finishes here, the two side channels continue down to the two nostrils.
mantra rings out. Within the higher tantras, this chakra is very important for realising the Clear Light.
movement. Dormant Kundalini rests here, wrapped three and a half times around the black Svayambhu linga, the lowest of three obstructions to her full rising (also known as knots or granthis).[43] It is the seat of the red bindu, the female drop (which in Tibetan vajrayana is located at the navel chakra).[clarification needed] The seed syllable is Lam (pronounced lum), the deity is Ganesh,[citation needed] and the Shakti is Dakini.[44] The associated animal is the elephant. [45]
Chakras play an important role in the main surviving branch of Indian Vajrayana, Tibetan Buddhism. They play a pivotal role in completion stage practices, where an attempt is made to bring the subtle winds of the body into the central channel, to realise the clear light of bliss and emptiness, and to attain Buddhahood.[10] The Vajrayana system states that the central channel (avadht) begins at the point of the third eye like of lord Shiva, curves up to the crown of the head, and then goes straight down to the lower body. There are two side channels, the rasan and lalan, which start at their respective nostrils and then travel down to the lower body. The apna vyu governs the lower terminations of the three channels. The lower end of the central channel ends in the rectum. The lower end of the lalan ends in the urinary tract. The lower end of the rasan channel emits semen.[citation needed] The side channels run parallel to the center channel, except at locations such as the navel, heart, throat and crown (i.e. chakras) where the two side channels twist around the central channel. At the navel, throat and crown, there is a twofold knot caused by each side channel twisting once around the central channel. At the heart wheel there is a sixfold knot, where each side channel twists around three times. An important part of completion stage practice involves loosening and undoing these knots.[citation needed] Within the chakras exist the 'subtle drops'. The white drop exists in the crown, the red drop exists in the navel, and at the heart exists the indestructible red and white drop, which leaves the body at the time of death. In addition, each chakra has a number of 'spokes' or 'petals', which branch off into thousands of subtle channels running to every part of the body, and each contains a Sanskrit syllable.[citation needed] By focusing on a specific chakra (while often holding the breath) the subtle winds enter the central channel. The chakra at which they enter is important in order to realise specific practices. For example, focusing on the subnavel area is important for the practice of tummo, or inner fire. Meditating on the heart chakra is important for realising clear light. Meditating on the throat chakra is important for lucid dreaming and the practices of dream yoga. And meditating on the crown chakra is important for consciousness projection, either to another world, or into another body.[citation needed] A result of energetic imbalance among the chakras is an almost continuous feeling of dissatisfaction. When the heart chakra is agitated, people lose touch with feelings and sensations, and that breeds the sense of dissatisfaction. That leads to looking outside for fulfilment. When people live in their heads, feelings are secondary; they are interpretations of mental images that are fed back to the individual. When awareness is focused on memories of past experiences and mental verbalisations, the energy flow to the head chakra increases and the energy flow to the heart chakra lessens. Without nurturing feelings of the heart a subtle form of anxiety arises which results in the self
reaching out for experience. When the throat chakra settles and energy is distributed evenly between the head and the heart chakras, one is able to truly contact one's senses and touch real feelings.[11]
Bn [edit]
Chakras, according to the Himalayan Bnpo tradition, influence the quality of experience, because movement of vayu cannot be separated from experience. Each of the six major chakras are linked to experiential qualities of one of the six realms of existence.[10] A modern teacher, Tenzin Wangyal Rinpoche, uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience. The tsa lung practices such as those embodied in Trul Khor lineages open channels so lung (Lung is a Tibetan term cognate with vayu) may move without obstruction. Yoga opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy, the screen is cleared and a file is called up that contains positive, supportive qualities. A seed syllable (Sanskrit bija) is used both as a password that evokes the positive quality and the armour that sustains the quality. [10] Tantric practice is said to eventually transform all experience into bliss. The practice aims to liberate from negative conditioning and leads to control over perception and cognition.[10] Tenzin Wangyal Rinpoche teaches a version of the Six Lokas sadhana which works with the chakra system.