新居入伙宜吉


Reblog: https://m.baby-kingdom.com/forum.php?mod=viewthread&tid=360110

新居入伙

人們在搬家搬屋時,都希望日後可以安居樂業,順順利利,所以一些搬屋時的禁忌,必須留意:

搬屋要選擇良辰吉日,可查閱通勝;

開始搬屋時,孕婦應該離場;

搬傢俬雜品時戶主最好不要主動向人打招呼;

搬屋當日戶主及家人都要心平氣和,不可發脾氣,講些好意頭說話;

搬舊屋的傢俬最好由他人代勞搬出;

搬入新屋時,最好由自己及家人親手搬入,切忌一家大細空手入屋;

如請人幫忙,最好是屬雞或屬龍,取其「起家」和「龍鳳呈祥」之意。

也可在屋內放盆萬年青,用紅紙貼於盆上。

搬屋的時間最好選在中午之前,更要在日落之前完成,切忌夜晚入屋。

入宅前選一吉日安置瓦斯爐等炊具,入宅後再開火煮湯圓或甜茶討吉利。

擇日:

家人生肖是否與搬家之日有所沖煞。

一般選擇以水日為主,較少用火日。

時辰陽日以陰時,陰日以陽時。

方位與日子:

坐東:不選己酉丑三合金局之日。   坐西:不選亥卯未三合木局之日。   坐南:不選申子辰三合水局之日。   坐北:不選寅午戊三合火局之日。

應避開天罡四殺及回頭貢殺:

天罡四殺:

寅五戊命,丑日丑時;        申子辰命,未日未時;        亥卯未命,戊日戊時;        己酉丑命,辰日辰時。

回頭貢殺:

丑命人,不可見寅五戊四柱中三字金; 辰命人,不可見己酉丑四柱中三字金; 未命人,不可見申子辰四柱中三字金; 戊命人,不可見亥卯未四柱中三字金。

新居入伙前:

搬家前先將房子打掃一番,門窗打開兩三天,使空氣流通,引進吉氣。

新屋入伙前可先「拜四角」,意思是禮貌地向新屋的土地神明打個招呼。

住過的舊屋或者是村屋,角位較為潮濕陰暗,而在祭祀時, 焚香燒衣有助驅走蛇蟲鼠蟻,消毒環境,或是趕走不潔的東西。

「拜四角」祭品:

生果一個、花生一堆、糖果五粒及連皮毛的肥豬肉一小件。

祭品擺放在大廳的四角及中央,合共五份,大廳中央要特別加放燒酒三杯。

到紙札舖買一套四角衣,如單位較為陰暗潮濕,則要買多些溪錢、金銀元寶,天神衣及地主衣各一套,這樣可以燒旺家宅,除去霉氣。

「拜四角」的儀式:

燃點二十一支香,面向正門,由左手邊起,繞著全屋用香薰一次,包括廁所及廚房,心中默默禱告許願,如家宅安康,夫妻和氣等 。

將薰過屋的香,在東南西北四個角落分別插三支香,大廳中央則插上九支,合共二十一支香,蠟燭方面,則每處放一對,合共五對,在單位中央或後樓梯焚燒衣紙,化完衣紙後,各種祭品不再取回。

用一支新買的掃把,打掃一下現場,掃除的方向是由大廳每個角位開始掃,將垃圾掃到大廳中央,再掃出大門口,此舉象徵把不潔的東西掃去。

新居入伙要帶備的物品:

搬家當日要準備几種物品,而且必須在其它東西還未搬進屋內時,先將這几種物品搬到廚房,其它東西才能一一搬進屋內:

用米桶裝八分滿的米。

紅包一包放在米桶上面,代表入住後可以衣食豐足。

舊屋用過的碗筷,每人一套,上面綁上紅紙,保佑家人飲食健康,無病無痛。

火爐一個以祈求家庭興旺。

在入伙前一天,裝一桶水放在廳中,然後開風扇吹著,代表風生水起。

帶一些舊屋的泥土送到新屋,以防與新居水土不服。

畚箕和新的掃帚一對,上面綁上紅布,用作拜完四角之後的清潔。

新居入伙的傳統法則:

如家中有神位或祖先牌,要預先搬入新屋。

准備一些硬幣銅錢,於良辰一到踏進家門時,口唸:「雙腳踏入來,富貴帶進來。」然後將硬幣撒向地下,口唸:「滿地黃金,財源廣進,錢財豐盈。」

安床要擇吉時,如未擇吉時,就先放在地上,等選好時辰再移動床位。

搬入新屋當晚,應先在床上躺臥五至十分鐘左右,然後再起身走動一下才返房睡,保佑入住後較少病痛。

傢俬雜物擺妥後,應開始安放由舊屋帶來的祖先神位等,進行一次拜祭,希望在新環境裡繼續保佑家宅平安。

參加入宅儀式的親友越多越好,多點人氣可收旺宅之效。

搬家時可在大門兩側掛一對大菜頭,門首掛一個鳳梨,取其「好采頭」、「旺來」之意,或者在門上掛一張八仙彩討喜。

搬家完成後的當日下午要祭拜地基主,也就是所謂的「宅神」,每一座房子都有,拜他則能得到護佑。地基主就是原先住在這塊土地的鬼魂,一般尊稱他為「宅神」。祭拜地基主是希望能夠與他和平相處,不要對居住者作祟。

到了夜晚,應將所有燈光全部打開至次日,以使氣旺而不息。

**********************************

農曆七月 諸事不宜 忌喜慶入宅

中元節禁忌:「中國人怕鬼,西洋人也怕鬼」,每年農曆七月,俗稱鬼月,民間認為七月鬼門關大開,周遭盡是無主的孤魂野鬼,因此,日常生活行事充滿各種禁忌,認為「諸事不宜」。 這段期間大部分的商業活動,出現「度小月」的現象,最明顯的就是不買車、不購屋、不嫁娶等禁忌。

據說,農曆七月時,幽冥界的孤魂野鬼都爭先恐後地來人間逍遙,不只找些好吃好喝的,也趁機「抓替身」。所以,每到鬼月,老人家總是再三叮嚀,因為周圍有無主的孤魂野鬼,不出外、不近水、不搬家、不購屋、不結婚、不開刀…等等。

此外,更有一些在鬼月時,較奇怪的禁忌說法,譬如說:出外後不要把傘帶進屋內,以免躲在傘中的鬼魂進入家中;不要在夜間吹口哨,以免鬼魂以為你在叫他;不要在夜間聚會,以免多了一些鬼魂參加;不要晚上照鏡子,以免被鏡中之人嚇到魂飛魄散,讓遊魂趁虛而入;不要披頭散髮,以免鬼魂以為你是自己人,過來搭訕。

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Reblog: 一位風水師的酒後玄機


By 心靈新世界 2017-09-14

如果你的生活以金錢為中心,你會活的很苦;

如果你的生活以兒女為中心,你會活的很累;

如果你的生活以愛情為中心,你會活的很傷;

如果你的生活以攀比為中心,你會活的很苦悶;

如果你的生活以寬容為中心,你會活的很幸福;

如果你的生活以知足為中心,你會活的很快樂;

如果你的生活以感恩為中心,你會活的很善良;

1、做人:對上恭敬、對下不傲,是為禮;

2、做事:大不糊塗、小不計較,是為智;

3、對利:能拿六分,只拿四分,是為義;

4、恪律:守身如蓮,香遠益清,是為廉;

5、對人:表裡如一,真誠以待,是為信;

6、修心:優為聚靈,敬天愛人,是為仁。

在沒錢的時候

把勤捨得出去,錢就來了。

一一這叫天道酬勤。

在有錢的時候

把錢捨得出去,人就來了。

一一這叫財散人聚。

當有人的時候

把愛捨棄出去,事業就來了。

一一這叫博愛領眾。

當事業成功後

把智慧捨得出去,喜悅就來了。

一一這叫德行天下。

沒有捨、就沒有得!

切記……世界是圓的,

你怎麼對別人,別人就怎麼對你…

如果讓你小病一星期,

你會發現金錢不重要,家人和身體最重要;

如果讓你大病一個月,

你會發現金錢特重要,身體和家人特特特重要;

如果讓你大病半年,

估計你願意放棄眼下一切的金錢和名利去換回你認為重要的東西。

遺憾的是,

這個世界大部分人都是好了傷疤忘了疼。包括你我!

所以,

當看到這段話的時候,

我更加堅定地知道在生命中哪些人和事才是最重要的……

①不要炫耀你的錢,在醫院那就像紙;

②不要炫耀你的工作,你倒下了,無數人會比你做的更出色;

③不要炫耀你的房,你去了,那就是別人的窩;

④不要炫耀你的車,你離開了,車鑰匙就握在別人手裡了!

你唯一可以炫耀的是:

你的健康!

當別人都走了,

你還可以曬著太陽、喝著茶,

享受著健康的生活。

請善待自己,

因為零件不好配,

價格極其貴!

別欺騙信任你的人,

別傷害愛護你的人。

http://www.fafaup.com/post333296

The Six-Character Great Bright Mantra to my AG


唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽 唵嘛呢叭咩吽

六字大明咒迴向阿歷士高登莉。

Chakra


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Chakra

Sapta Chakra, an early 19th-century manuscript (above) illustrates the parts of the body connected to yoga.[1]

Chakras (Sanskrit: चक्र, IAST: cakra, Pali: cakka, lit. wheel, circle), are focal points in the subtle body used in a variety of meditation techniques in the esoteric traditions of Indian religions and used in new age medicine and psychology.[2][3][4]

The concept is found particularly in the tantric traditions of Hinduism, Buddhism and Jainism. They are treated as focal points, or psychic nodes in the subtle body of the practitioner. The concept of the cakras is an integral part of kundalini yoga, but not all systems of the cakras rely on kundalini.[5]These theories differ between the Indian religions, with many esoteric Buddhist texts mentioning four Chakras, while esoteric Hindu texts will often describe seven.[2][3] They are believed to be part of the subtle body, not the physical body, and connected by energy channels called Nadi.[6][3] In kundalini yoga breath exercises, visualizations, mudras, bandhas, kriyas, and mantras are focused on channeling kundalini energy through cakras.[5][7]

EtymologyEdit

The word Chakra (चक्र) derives from the Sanskrit word meaning “wheel,” as well as “circle” and “cycle”.[8][2][3] One of the Hindu scriptures Rigveda mentions Chakra with the meaning of “wheel”, with ara (spokes). According to Frits Staal, Chakra has Indo-European roots, is “related to Greek Kuklos(from which comes English cycle), Latin circus, Anglo-Saxon hveohl and English wheel.”[9] However, the Vedic period texts use the same word as a simile in other contexts, such as the “wheel of time” or “wheel of dharma”, such as in Rigveda hymn verse 1.164.11.[10][11]

In Buddhism, the Sanskrit term cakra (Palicakka) also means “wheel”,[12] but it is used in the additional sense of “circle” connoting rebirth in six realms of existence where a being is reborn after each death.[13]

In Jainism, the term Chakra also means “wheel” and appears in various context in its ancient literature.[14] Like other Indian religions, Chakra in esoteric theories in Jainism such as those by Buddhisagarsurimeans yogic-energy centers.[15]

HistoryEdit

The term Chakra already appears in Vedic literature, the earliest stratum of Hindu scripture, but not in the sense of psychic energy centers, rather as chakravartin or the king who “turns the wheel of his empire” in all directions from a center, representing his influence and power.[16] The iconography popular in representing the Chakras, states White, trace back to the five symbols of yajna, the Vedic fire altar: “square, circle, triangle, half moon and dumpling”.[17]

The hymn 10.136 of the Rigveda mentions a loner yogi ascetic with a female named kunamnama. Literally, it means “she who is bent, coiled”, and it probably is either a minor goddess or one of many embedded puzzles and hidden references within the Rigveda. Some scholars, such as David Gordon White and Georg Feuerstein interpret this might be related to kundalini shakti, and a prelude to the terms such as chakra that emerged later.[18][19][20]

Breath channels (nāḍi) of Yoga practices are mentioned in the classical Upanishads of Hinduism dated to 1st millennium BCE,[21][22]but not psychic-energy Chakra theories. The latter, states White, were introduced about 8th-century CE in Buddhist texts as hierarchies of inner energy centers, such as in the Hevajra Tantra and Caryāgiti.[21][23] These are called by various terms such as cakka, padma (lotus) or pitha (mound).[21] These medieval Buddhist texts mention only four chakras, while later Hindu texts such as the Kubjikāmata and Kaulajñānanirnaya expanded the list to many more.[21]

In contrast to White, according to Feuerstein, early Upanishads of Hinduism do mention cakra in the sense of “psychospiritual vortices”, along with other terms found in tantra: prana or vayu (life energy) along with nadi (energy carrying arteries).[19] According to Galvin Flood, the ancient texts do not present chakra and kundalini-style yoga theories although these words appear in the earliest Vedic literature in many contexts. The chakra in the sense of four or more vital energy centers appear in the medieval era Hindu and Buddhist texts.[24][21]

OverviewEdit

Chakra and divine energies

Shining, she holds
the noose made of the energy of will,
the hook which is energy of knowledge,
the bow and arrows made of energy of action.
Split into support and supported,
divided into eight, bearer of weapons,
arising from the cakra with eight points,
she has the ninefold cakra as a throne.

Yoginihrdaya 53-54
(Translator: Andre Padoux)[25]

Chakra is a part of the esoteric medieval era theories about physiology and psychic centers that emerged across Indian traditions.[21][26] The theory posited that human life simultaneously exists in two parallel dimensions, one “physical body” (sthula sarira) and other “psychological, emotional, mind, non-physical” it is called the “subtle body” (suksma sarira).[27][note 1] This subtle body is energy, while the physical body is mass. The psyche or mind plane corresponds to and interacts with the body plane, and the theory posits that the body and the mind mutually affect each other.[4] The subtle body consists of nadi (energy channels) connected by nodes of psychic energy it called chakra.[2] The theory grew into extensive elaboration, with some suggesting 88,000 cakras throughout the subtle body. The chakra it considered most important varied between various traditions, but they typically ranged between four and seven.[2][3]

The seven Chakras are arranged along the spinal cord, from bottom to top: 1. Muladhara 2. Svadhisthana 3. Nabhi-Manipura 4. Anahata 5. Vishuddhi 6. Ajna 7. Sahasrara.[3]

The important chakras are stated in Buddhist and Hindu texts to be arranged in a column along the spinal cord, from its base to the top of the head, connected by vertical channels.[4][5] The tantric traditions sought to master them, awaken and energize them through various breathing exercises or with assistance of a teacher. These chakras were also symbolically mapped to specific human physiological capacity, seed syllables (bija), sounds, subtle elements (tanmatra), in some cases deities, colors and other motifs.[2][4][29]

The chakra theories of Buddhism and Hinduism differs from the historic Chinese system of meridians in acupuncture.[5] Unlike the latter, the chakra relates to subtle body, wherein it has a position but no definite nervous node or precise physical connection. The tantric systems envision it as a continually present, highly relevant and a means to psychic and emotional energy. It is useful in a type of yogic rituals and meditative discovery of radiant inner energy (pranaflows) and mind-body connections.[5][30] The meditation is aided by extensive symbology, mantras, diagrams, models (deity and mandala). The practitioner proceeds step by step from perceptible models, to increasingly abstract models where deity and external mandala are abandoned, inner self and internal mandalas are awakened.[31][32]

These ideas are not unique to Buddhist and Hindu traditions. Similar and overlapping concepts emerged in other cultures in the East and the West, and these are variously called by other names such as subtle body, spirit body, esoteric anatomy, sidereal body and etheric body.[33][34][28] According to Geoffrey Samuel and Jay Johnston, professors of Religious studies known for their studies on Yoga and esoteric traditions:

Ideas and practices involving so-called ‘subtle bodies’ have existed for many centuries in many parts of the world. (…) Virtually all human cultures known to us have some kind of concept of mind, spirit or soul as distinct from the physical body, if only to explain experiences such as sleep and dreaming. (…) An important subset of subtle-body practices, found particularly in Indian and Tibetan Tantric traditions, and in similar Chinese practices, involves the idea of an internal ‘subtle physiology’ of the body (or rather of the body-mind complex) made up of channels through which substances of some kind flow, and points of intersection at which these channels come together. In the Indian tradition the channels are known as nadiand the points of intersection as cakra.

— Geoffrey Samuel and Jay Johnston, Religion and the Subtle Body in Asia and the West: Between Mind and Body[35]

Contrast with classical yogaEdit

Chakra and related theories have been important to the esoteric traditions, but they are not directly related to mainstream yoga. According to Edwin Bryant and other scholars, the goals of classical yoga such as spiritual liberation (freedom, self-knowledge, moksha) is “attained entirely differently in classical yoga, and the cakra / nadi / kundaliniphysiology is completely peripheral to it.”[36][37]

Classical traditionsEdit

Chakras (as well as Yantras and Mandalas) are visualised as lotus with different number of petals representing each chakra.

The classical eastern traditions, particularly those that developed in India during the 1st millennium AD, primarily describe nadi and cakra in a “subtle body” context.[38] To them, they are the parallel dimension of psyche-mind reality that is invisible yet real. In the nadi and cakra flow the prana (breath, life energy).[38][39] The concept of “life energy” varies between the texts, ranging from simple inhalation-exhalation to far more complex association with breath-mind-emotions-sexual energy.[38] This essence is what vanishes when a person dies, leaving a gross body. Some of it, states this subtle body theory, is what withdraws within when one sleeps. All of it is believed to be reachable, awake-able and important for an individual’s body-mind health, and how one relates to other people in one’s life.[38] This subtle body network of nadi and chakra is, according to some later Indian theories and many new age speculations, closely associated with emotions.[38][40]

Hindu TantraEdit

Different esoteric traditions in Hinduism mention numerous numbers and arrangements chakras, of which a classical system of seven is most prevalent.[2][3][4] This seven-part system, central to the core texts of hatha yoga, is one among many systems found in Hindu tantric literature. These texts teach many different Chakra theories.[41]

The Chakra methodology is extensively developed in the goddess tradition of Hinduism called Shaktism. It is an important concept along with yantras, mandalas and kundalini yoga in its practice. Chakra in Shakta tantrism means circle, a “energy center” within, as well as being a term of group rituals such as in chakra-puja (worship within a circle) which may or may not involve tantra practice.[42] The cakra-based system is one part of the meditative exercises that came to be known as laya yoga.[43]

Beyond its original Shakta milieu, various sub-traditions within the Shaiva and Vaishnavaschools of Hinduism also developed texts and practices on Nadi and Chakra systems. Certain modern Hindu groups also utilize a technique of circular energy work based on the chakras known as kriya yoga. Followers of this practice include the Bihar School of Yogaand Self Realization Fellowship, and practitioners are known as kriyaban. Although Paramahansa Yogananda claimed this was the same technique taught as kriya yoga by Patañjali in the Yoga Sūtras and by Krishna in the Bhagavad Gita (as karma yoga), Swami Satyananda of the Bihar school disagreed with this assessment and acknowledged the similarities between kriya and taoist inner orbit practices. Both schools claim the technique is taught in every age by an avatarof god known as Babaji. The historicity of its techniques in India prior to the early twentieth century are not well established. It believed by its practitioners to activate the chakras and stimulate faster spiritual development.

Vajrayana Buddhist TantraEdit

A Tibetan illustration of the subtle body showing the central channel and two side channels as well as five chakras.

The esoteric traditions in Buddhism generally teach four chakras.[2] These are the Manipura, the Anahata, the Visuddha and the Usnisa Kamala.[44] In another version, these four are the Nirmana, the Dharma, the Sambhoga and the Mahasukha (respectively corresponding to the Shaiva tantra school’s following four of seven chakra: Svadhisthana, the Anahata, the Visuddha and the Sahasrara).[45] However, depending on the meditational tradition, these vary between three and six.[44]

Chakras play an important role in the Tibetan Buddhism in completion stage practices.[46] It is practiced 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.[47]

According to Geoffrey Samuel, the Tibetan and esoteric Buddhist traditions developed cakra and nadi as “central to their soteriological process”.[46] The theories were coupled with a tradition of physical exercises, now sometimes called yantra yoga, but traditionally referred to a ‘phrul ‘khor in Tibetan. This style of yoga emphasizes visualizations and internal practices, somewhat similar to the kriya yoga practices in some sub-traditions of Hinduism.[46] The differences between the two styles, according to Geoffrey, has been that the Tibetan tradition focussed more on “offering rituals to benign deities” already prevalent in Tibet, while the Indic traditions focussed more on the internal practices linked to subtle body concepts.[46] The yantra yoga at the Completion Stage of esoteric Buddhism typically followed its deity-yoga practices of the Generation Stage.[46]

The Chakra in the Tibetan practice are considered psycho-physical centers, each associated with a cosmic Buddha.[48][44]

Chakras, according to the Bon tradition, influence the quality of experience, because movement of vayu cannot be separated from experience. Each of the six major chakras is linked to experiential qualities of one of the six realms of existence.[49]

The tsa lung practices such as those embodied in Trul khor lineages open channels so lung (the Tibetan term for 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 bīja (seed syllable) is used both as a password that evokes the positive quality and the armour that sustains the quality.[50][51]

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.[50]

QigongEdit

Qigong (氣功) also relies on a similar model of the human body as an esoteric energy system, except that it involves the circulation of (, also ki) or life-energy.[52][53] The qì, equivalent to the Hindu prana, flows through the energy channels called meridians, equivalent to the nadi, but two other energies are also important: jīng, or primordial essence, and shén, or spirit energy.

In the principle circuit of qì, called the microcosmic orbit, energy rises up a main meridian along the spine, but also comes back down the front torso. Throughout its cycle it enters various dantian (elixir fields) which act as furnaces, where the types of energy in the body (jing, qi and shen) are progressively refined.[54] These dantian play a very similar role to that of chakras. The number of dantian varies depending on the system; the navel dantian is the most well-known, but there is usually a dantian located at the heart and between the eyebrows.[55]The lower dantian at or below the navel transforms essence, or jīng, into qì. The middle dantian in the middle of the chest transforms qì into shén, or spirit, and the higher dantian at the level of the forehead (or at the top of the head), transforms shen into wuji, infinite space of void.[56]

SilatEdit

Traditional spirituality in the Malay Archipelago borrows heavily from Hindu-Buddhist concepts. In Malay and Indonesian metaphysical theory, the chakras’ energy rotates outwards along diagonal lines. Defensive energy emits outwards from the centre line, while offensive energy moves inwards from the sides of the body. This can be applied to energy-healing, meditation, or martial arts. Silat practitioners learn to harmonise their movements with the chakras, thereby increasing the power and effectiveness of attacks and movements.[57]

Description of each chakra

Reception and similar theories in the West

See also

Notes

References

External links

GITM


我朋友正駕車,在街上見到髮型身材形態服裝好像我的人(但那個人並沒有大袋跟身,但我必定拎個大側袋的),於是響按打招呼,更試圖慢駛看那個人的正面,但那個人偏偏轉相反方向,看似不讓朋友看到。查實我當刻身在另一個埠工作!這次第三次遇到「我」疑似GITM事件。

15 types of eyes


在古相法中,將眼神劃分為:神静calm,神威majesty,神藏hidden,神馳galloping,神鋭sharp,神和peaceful,神驚scaring,神耽eagleliked,神露patency,神醉drunk,神疑doubtful,神慢slowly,神脱dropping,神急hurrying,神昏dizzy。而在相學中,眼神部分的把握是最難的,需要長期觀察練習。

今天谈谈眼神方面的面相知识,如果来辨别善恶奸邪,孟子曰:存乎人者,莫良于眸子,眸子不能掩其恶,胸中正,则眸子瞭焉,胸中不正,则眸子眊焉。大概的意思就是说,一个人先有思想,然后就会有相应的行为,心中思索着什么会透过眼睛表现出来。也就是说,双目流露出来的所谓“神”,会心感应,大致也就是一个人心中所思的事情了。

正视

正视也即是平视,眼珠位于双眼正中,不偏不倚,光彩蕴蓄,此类人公私分明,类似于包拯这类人。私归私,公归公,刚正不阿。适宜从事司法,质检,会计,律师等职业。缺点是容易欠缺人情世故,圆融手段,但是值得托付终身,也值得相交。

上视

眼神上视,此类人易表现为目中无人,狂妄,事业表现多成多败,女性门倚低头,眼神上视,主贱。这类人喜奉承,若求此类 人办事,可多奉承赞赏几句,多能办成。

下视

眼神表现常下视者,通常来说代表思虑较重,城府较深。但也易表现出优柔寡断的一面。如果是因为自卑眼神下视,头会微往下倾,缺乏安全感或者害怕。

斜视

常斜视之人多在感情方面心机颇深,不取正道,心口不一,不论男女,都不宜斜视。

文章來源:
http://www.360doc.cn/article/35854156_672697401.html

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