Use the light energy from the heavens to push Tamas below Anahata.
When Tamas is present in the head, it creates a stagnant feeling, so I think it is necessary to push the Tamas down to the Anahata chakra.
Until now, I had the sensation of absorbing Tamas from the Vishuddha chakra downwards by focusing on the Ajna chakra, but it turns out that this was actually made possible by the energy of light coming from above.
In spirituality, it is said that impurities are washed away and purified by a shower of light from the heavens. I understood this in principle, but I had never really grasped it. However, if it turns out that the energy of light coming from above is what has been enabling the purification of Tamas through meditation, then it becomes clear that the same thing is happening in yoga, even if the expression is different.
Spiritual language is often somewhat mystical, but it turns out that things like opening the Sahasrara chakra through concentration meditation to reach a state of light consciousness are actually the same thing.
When I hear "shower of light," I thought of something like an actual shower, which would easily pass through the body. However, in my case, it is more of a textured substance. It is transparent and light, but it is a jelly-like, sticky light substance. The word "substance" may be misleading, but it is a light that is sticky and has the property of being able to push something out, like water.
If you think of it as a sticky gas or a liquid, or something in between a liquid and a gas, that might be a fairly close description.
This sticky, gas-like, liquid-like light comes from above, passes through the top of my head, and creates the sensation of pushing the Tamas down to the Anahata chakra.
If you call this a "shower of light," that might be correct, but I feel that "a flood of light coming from above" is a more fitting description. Well, it's probably just a difference in expression.
This flood of light is actually coming from above, and it is what has been pushing the Tamas down to the Anahata chakra.
I had not been aware of the existence of this flood of light, but I suddenly realized that it was there. I think the effects have been getting stronger for about half a year or so.
As a feeling, I feel most fulfilled when the Tamas in the lower body and the pure, Sattvic consciousness in the upper body are in equilibrium at the Anahata chakra.
If there is Tamas above the Anahata chakra, my consciousness becomes stagnant. I don't think Sattva has ever made the lower body feel fulfilled, but looking back at past lives, it seems like there was only Sattva in the early stages of being born on Earth. From the perspective of this life's purpose, it seems like there is a lot of Tamas this time, and I need to be careful not to weaken the energy from the heavens.
Until now, I had the sensation of absorbing Tamas from the Vishuddha chakra downwards by focusing on the Ajna chakra, but it turns out that this was actually made possible by the energy of light coming from above.
In spirituality, it is said that impurities are washed away and purified by a shower of light from the heavens. I understood this in principle, but I had never really grasped it. However, if it turns out that the energy of light coming from above is what has been enabling the purification of Tamas through meditation, then it becomes clear that the same thing is happening in yoga, even if the expression is different.
Spiritual language is often somewhat mystical, but it turns out that things like opening the Sahasrara chakra through concentration meditation to reach a state of light consciousness are actually the same thing.
When I hear "shower of light," I thought of something like an actual shower, which would easily pass through the body. However, in my case, it is more of a textured substance. It is transparent and light, but it is a jelly-like, sticky light substance. The word "substance" may be misleading, but it is a light that is sticky and has the property of being able to push something out, like water.
If you think of it as a sticky gas or a liquid, or something in between a liquid and a gas, that might be a fairly close description.
This sticky, gas-like, liquid-like light comes from above, passes through the top of my head, and creates the sensation of pushing the Tamas down to the Anahata chakra.
If you call this a "shower of light," that might be correct, but I feel that "a flood of light coming from above" is a more fitting description. Well, it's probably just a difference in expression.
This flood of light is actually coming from above, and it is what has been pushing the Tamas down to the Anahata chakra.
I had not been aware of the existence of this flood of light, but I suddenly realized that it was there. I think the effects have been getting stronger for about half a year or so.
As a feeling, I feel most fulfilled when the Tamas in the lower body and the pure, Sattvic consciousness in the upper body are in equilibrium at the Anahata chakra.
If there is Tamas above the Anahata chakra, my consciousness becomes stagnant. I don't think Sattva has ever made the lower body feel fulfilled, but looking back at past lives, it seems like there was only Sattva in the early stages of being born on Earth. From the perspective of this life's purpose, it seems like there is a lot of Tamas this time, and I need to be careful not to weaken the energy from the heavens.
Let the energy of the light from the heavens flow through your throat and down to your stomach.
When the energy of the heavenly light is insufficient, one enters a state of tamas, which is a dull and sluggish state. Through meditation, when the heavenly energy is abundant, the tamas in the head is drawn into the Vishuddha chakra in the throat, and one reaches a state of pure silence.
Sensory experiences suggest that reaching a state of pure silence occurs when the energy of the heavenly light reaches the Anahata chakra in the chest.
This is quite sufficient, but recently, I have been consciously trying to bring as much of the energy of the heavenly light as possible to the abdomen, lower back, and legs.
When the energy of the light reaches those areas, the tension in those parts is released, and one can relax.
This feels similar to the "nanso" method of the Zen master Hakugin. Perhaps it is the same thing. I have felt that I have been able to do something similar before, but now I think that what I was doing before was with a much weaker heavenly energy, and that the current state is the true "nanso" method.
When I read the book "The Pleiades Work," it describes this process in three stages: first, raising the kundalini of the physical body, second, bringing down the heavenly energy, and third, raising the energy of the earth up to the chest. This description resonates with me. I will explain the details at another time if I have the opportunity.
Sensory experiences suggest that reaching a state of pure silence occurs when the energy of the heavenly light reaches the Anahata chakra in the chest.
This is quite sufficient, but recently, I have been consciously trying to bring as much of the energy of the heavenly light as possible to the abdomen, lower back, and legs.
When the energy of the light reaches those areas, the tension in those parts is released, and one can relax.
This feels similar to the "nanso" method of the Zen master Hakugin. Perhaps it is the same thing. I have felt that I have been able to do something similar before, but now I think that what I was doing before was with a much weaker heavenly energy, and that the current state is the true "nanso" method.
When I read the book "The Pleiades Work," it describes this process in three stages: first, raising the kundalini of the physical body, second, bringing down the heavenly energy, and third, raising the energy of the earth up to the chest. This description resonates with me. I will explain the details at another time if I have the opportunity.
Meditation to fill the body with the Kundalini of the heavens.
The following are interpretations of various expressions, which I understand to be essentially the same:
- The "Nanso" method of the Zen master Baikin.
- Spiritual energy from the heavens, filling the body with this energy.
- The second step of the Pleiades' work, filling the body with the Higher Self Cosmic Kundalini.
- Feeling the Christ consciousness of Christianity, or the energy symbolized by angels.
- Techniques of Kriya Yoga (especially the first stage).
The Nanso method involves imagining a light egg above the head and visualizing light flowing down like water, circulating throughout the body to cleanse the aura. It is said that Baikin used this method, particularly to treat Kundalini syndrome.
It seems that various schools use different terminology to describe essentially the same thing.
Basically, all of these are performed after Kundalini has begun to awaken. Otherwise, they may be ineffective and simply remain as imagination.
■ Three Kundalinis
While Kundalini is often described as a single entity, the Pleiades' Dolphin Star Temple school interprets it as three Kundalinis:
- Your own Body Kundalini (the Kundalini commonly taught and used in many spiritual paths).
- Higher Self Cosmic Kundalini.
- Earth Kundalini.
(From "Returning to the Sacred Flow of the Pleiades" by Amora Quan Yin)
According to the same book, Higher Self Cosmic Kundalini is drawn from the crown chakra (Sahasrara chakra), while Earth Kundalini is drawn from the feet or perineum. First, Cosmic Kundalini is channeled through the Sushumna channel to the base chakra (Muladhara chakra), which is the perineum, and then Earth Kundalini is activated.
In my case, I wasn't consciously aware of this, but recently, during meditation, the following steps seem to correspond:
- Tamas in the head is drawn into the Vishuddha chakra, clearing the consciousness and leading to a state of stillness. This corresponds to the stage where Cosmic Kundalini enters from the heavenly Sahasrara chakra.
- The consciousness becomes filled above the Vishuddha chakra. This corresponds to the stage where Cosmic Kundalini fills the area above the Vishuddha chakra.
- Recently, this clear consciousness has gradually reached the abdomen, lower back, and feet. This can be interpreted as Cosmic Kundalini reaching the perineum.
I'm not yet fully clear on what Earth Kundalini is, but something may happen in the next stage. For now, it seems important to spread this clear consciousness throughout the body, including the hands and feet, and stabilize it.
In my case, when I try to find Earth Kundalini, I can't distinguish between Body Kundalini and Earth Kundalini, and Body Kundalini becomes activated, weakening the heavenly Cosmic Kundalini. Perhaps this means I haven't yet grasped the essence of Earth Kundalini.
■ Kundalini Syndrome of Zen Master Baikin
In my interpretation, Kundalini syndrome refers to a state where Body Kundalini is activated, but the Higher Self Cosmic Kundalini is not yet fully active. Indeed, this state seems unstable. However, it is not a disease or anything of the sort, but rather a stage of growth. However, without a proper guru, it can be difficult to interpret this, leading to misunderstandings from those around you.
Kundalini techniques should be practiced under the guidance of a guru, not alone.
The Cosmic Kundalini techniques mentioned in the same book state that they should not be performed until Kundalini has been flowing through the Sushumna channel for at least three months. These techniques require time.
In my case, I have a guru who is present but not always present, and they don't teach me everything, but one of my guardian spirits is a former Tibetan monk who now works with angels, so they guide me appropriately in these areas.
- The "Nanso" method of the Zen master Baikin.
- Spiritual energy from the heavens, filling the body with this energy.
- The second step of the Pleiades' work, filling the body with the Higher Self Cosmic Kundalini.
- Feeling the Christ consciousness of Christianity, or the energy symbolized by angels.
- Techniques of Kriya Yoga (especially the first stage).
The Nanso method involves imagining a light egg above the head and visualizing light flowing down like water, circulating throughout the body to cleanse the aura. It is said that Baikin used this method, particularly to treat Kundalini syndrome.
It seems that various schools use different terminology to describe essentially the same thing.
Basically, all of these are performed after Kundalini has begun to awaken. Otherwise, they may be ineffective and simply remain as imagination.
■ Three Kundalinis
While Kundalini is often described as a single entity, the Pleiades' Dolphin Star Temple school interprets it as three Kundalinis:
- Your own Body Kundalini (the Kundalini commonly taught and used in many spiritual paths).
- Higher Self Cosmic Kundalini.
- Earth Kundalini.
(From "Returning to the Sacred Flow of the Pleiades" by Amora Quan Yin)
According to the same book, Higher Self Cosmic Kundalini is drawn from the crown chakra (Sahasrara chakra), while Earth Kundalini is drawn from the feet or perineum. First, Cosmic Kundalini is channeled through the Sushumna channel to the base chakra (Muladhara chakra), which is the perineum, and then Earth Kundalini is activated.
In my case, I wasn't consciously aware of this, but recently, during meditation, the following steps seem to correspond:
- Tamas in the head is drawn into the Vishuddha chakra, clearing the consciousness and leading to a state of stillness. This corresponds to the stage where Cosmic Kundalini enters from the heavenly Sahasrara chakra.
- The consciousness becomes filled above the Vishuddha chakra. This corresponds to the stage where Cosmic Kundalini fills the area above the Vishuddha chakra.
- Recently, this clear consciousness has gradually reached the abdomen, lower back, and feet. This can be interpreted as Cosmic Kundalini reaching the perineum.
I'm not yet fully clear on what Earth Kundalini is, but something may happen in the next stage. For now, it seems important to spread this clear consciousness throughout the body, including the hands and feet, and stabilize it.
In my case, when I try to find Earth Kundalini, I can't distinguish between Body Kundalini and Earth Kundalini, and Body Kundalini becomes activated, weakening the heavenly Cosmic Kundalini. Perhaps this means I haven't yet grasped the essence of Earth Kundalini.
■ Kundalini Syndrome of Zen Master Baikin
In my interpretation, Kundalini syndrome refers to a state where Body Kundalini is activated, but the Higher Self Cosmic Kundalini is not yet fully active. Indeed, this state seems unstable. However, it is not a disease or anything of the sort, but rather a stage of growth. However, without a proper guru, it can be difficult to interpret this, leading to misunderstandings from those around you.
Kundalini techniques should be practiced under the guidance of a guru, not alone.
The Cosmic Kundalini techniques mentioned in the same book state that they should not be performed until Kundalini has been flowing through the Sushumna channel for at least three months. These techniques require time.
In my case, I have a guru who is present but not always present, and they don't teach me everything, but one of my guardian spirits is a former Tibetan monk who now works with angels, so they guide me appropriately in these areas.
A state of tranquility where the upper body is filled with cosmic energy from the heavens.
The state of stillness is not yet enlightenment, but I think it is one of the important precursors to it.
The energy from the heavens fills the upper body, especially above the Vishuddha chakra in the throat. The Tamas above the throat is drawn into the Vishuddha chakra, and the area above the throat becomes purified, and the consciousness is filled with stillness.
At this time, the state of the lower body varies, and there may still be some Tamas remaining, but it does not have a significant impact on consciousness, and consciousness can maintain the state of stillness.
The next step is to fill the lower body with the cosmic energy from the heavens, but even if it doesn't go that far, the state of consciousness is one of stillness.
When you say "state of stillness," it may sound like Nirvana or enlightenment, but it is indeed one of the qualities of enlightenment, but I don't think it is enlightenment itself.
There are many different schools of thought on this, and some schools may consider Nirvana to be enlightenment, while others may consider the state of stillness to be Nirvana, or still others may consider a state further on to be Nirvana. It is best to follow the terminology of each school. If that school's terminology says that Nirvana is enlightenment, then it can be said to be enlightenment. However, in my own perception, this state of stillness as Nirvana does not seem to be enlightenment.
This is probably because the goal is different depending on what you are seeking.
I believe that enlightenment is when one's own spirit becomes one with cosmic consciousness, and consciousness transcends time and space, and feels that the past and future are one. Therefore, even if consciousness reaches the state of stillness, and some schools call it Nirvana, I do not think it is enlightenment.
[Updated on 2020/12/30] I replaced the word "Nirvana" with "state of stillness" and reviewed the context.
The energy from the heavens fills the upper body, especially above the Vishuddha chakra in the throat. The Tamas above the throat is drawn into the Vishuddha chakra, and the area above the throat becomes purified, and the consciousness is filled with stillness.
At this time, the state of the lower body varies, and there may still be some Tamas remaining, but it does not have a significant impact on consciousness, and consciousness can maintain the state of stillness.
The next step is to fill the lower body with the cosmic energy from the heavens, but even if it doesn't go that far, the state of consciousness is one of stillness.
When you say "state of stillness," it may sound like Nirvana or enlightenment, but it is indeed one of the qualities of enlightenment, but I don't think it is enlightenment itself.
There are many different schools of thought on this, and some schools may consider Nirvana to be enlightenment, while others may consider the state of stillness to be Nirvana, or still others may consider a state further on to be Nirvana. It is best to follow the terminology of each school. If that school's terminology says that Nirvana is enlightenment, then it can be said to be enlightenment. However, in my own perception, this state of stillness as Nirvana does not seem to be enlightenment.
This is probably because the goal is different depending on what you are seeking.
I believe that enlightenment is when one's own spirit becomes one with cosmic consciousness, and consciousness transcends time and space, and feels that the past and future are one. Therefore, even if consciousness reaches the state of stillness, and some schools call it Nirvana, I do not think it is enlightenment.
[Updated on 2020/12/30] I replaced the word "Nirvana" with "state of stillness" and reviewed the context.
The answer is all within myself.
In the New Age era, there was a saying that I believe to be true.
Therefore, if we talk about ideals, the fastest way to grow is to incorporate the best aspects of many different schools of thought. First and foremost, the answer lies within oneself, so everything outside is only for "verification." Even the most advanced explanations from any school are just "noise" from the outside.
The pursuit of truth should be undertaken by a completely independent individual, and the ideal is for that individual to seek the answer within themselves. External scriptures and gurus exist as consultants to help verify what that individual has discovered.
If you misunderstand this and seek the answer outside, you will become attached to a particular school or criticize other schools.
Some yoga and religious schools say, "You will not attain enlightenment by dabbling in many schools. You should follow one school." However, if you keep in mind that "the answer is within yourself," then it doesn't matter which school you follow or how many schools you dabble in, because the essence lies within yourself.
Just as people have different strengths and weaknesses, there are schools that are more suitable for different people. So, it's good to find a school that suits you, but ideally, incorporating the best aspects of many schools will lead to faster growth.
In reality, you often have to focus on one school to be taught anything at all.
However, the fundamental principle is that a completely independent individual seeks the answer within themselves.
When a school says, "You should follow one school," remember that it is a transit point, not the destination. Just as there are no parents who easily tell their children who haven't yet seen the world to go out and explore, telling children who don't yet know the essence to follow one school is a kind of parental guidance. However, that school is just a transit point, and eventually, the child will grow up and spread their wings. The role of the school is to help them spread their wings.
Sometimes people say, "You will not attain enlightenment by wandering through many schools." This is what people who are seeking the answer outside say. If you know that the answer is within yourself and are exploring within yourself, then the schools are not that different.
Only people who are seeking the answer outside, or who are seeking it within but haven't found it yet, are attached to a particular school and worry about the differences between schools.
Even if you find the answer within yourself, there may not be someone in your school who can explain it to you. If that's the case, why hesitate to seek guidance from a guru in another school?
You may be confused by hearing explanations from another school, and you may find that the underlying assumptions are different. What is the crime in that confusion?
Blindly believing in one school will lead to confusion. If the answer is within yourself, then using anything outside to explain it is the true nature of someone seeking truth.
People who belong to a school often criticize those who study many schools, saying that they are "dabbling in too many things."
Indeed, if someone who is seeking the answer outside is studying many schools, then that criticism is valid, and it is better to focus on one school. In that sense, the criticism is correct.
However, if the ideal is that the answer lies within oneself, then a completely independent individual who is exploring within themselves may find that the answer they have discovered does not correspond to anything in their school. In that case, there is no problem in looking at other schools.
Ultimately, the message is "Don't just look outside; explore within yourself." Therefore, whether you follow one school or many schools, it makes little difference in terms of the ideal.
That being said, it is true that it is more comfortable and practical to belong to one school.
Therefore, the practical solution is to belong to one school, but to maintain a sense of being a completely independent individual and to be open to many different schools.
Therefore, if we talk about ideals, the fastest way to grow is to incorporate the best aspects of many different schools of thought. First and foremost, the answer lies within oneself, so everything outside is only for "verification." Even the most advanced explanations from any school are just "noise" from the outside.
The pursuit of truth should be undertaken by a completely independent individual, and the ideal is for that individual to seek the answer within themselves. External scriptures and gurus exist as consultants to help verify what that individual has discovered.
If you misunderstand this and seek the answer outside, you will become attached to a particular school or criticize other schools.
Some yoga and religious schools say, "You will not attain enlightenment by dabbling in many schools. You should follow one school." However, if you keep in mind that "the answer is within yourself," then it doesn't matter which school you follow or how many schools you dabble in, because the essence lies within yourself.
Just as people have different strengths and weaknesses, there are schools that are more suitable for different people. So, it's good to find a school that suits you, but ideally, incorporating the best aspects of many schools will lead to faster growth.
In reality, you often have to focus on one school to be taught anything at all.
However, the fundamental principle is that a completely independent individual seeks the answer within themselves.
When a school says, "You should follow one school," remember that it is a transit point, not the destination. Just as there are no parents who easily tell their children who haven't yet seen the world to go out and explore, telling children who don't yet know the essence to follow one school is a kind of parental guidance. However, that school is just a transit point, and eventually, the child will grow up and spread their wings. The role of the school is to help them spread their wings.
Sometimes people say, "You will not attain enlightenment by wandering through many schools." This is what people who are seeking the answer outside say. If you know that the answer is within yourself and are exploring within yourself, then the schools are not that different.
Only people who are seeking the answer outside, or who are seeking it within but haven't found it yet, are attached to a particular school and worry about the differences between schools.
Even if you find the answer within yourself, there may not be someone in your school who can explain it to you. If that's the case, why hesitate to seek guidance from a guru in another school?
You may be confused by hearing explanations from another school, and you may find that the underlying assumptions are different. What is the crime in that confusion?
Blindly believing in one school will lead to confusion. If the answer is within yourself, then using anything outside to explain it is the true nature of someone seeking truth.
People who belong to a school often criticize those who study many schools, saying that they are "dabbling in too many things."
Indeed, if someone who is seeking the answer outside is studying many schools, then that criticism is valid, and it is better to focus on one school. In that sense, the criticism is correct.
However, if the ideal is that the answer lies within oneself, then a completely independent individual who is exploring within themselves may find that the answer they have discovered does not correspond to anything in their school. In that case, there is no problem in looking at other schools.
Ultimately, the message is "Don't just look outside; explore within yourself." Therefore, whether you follow one school or many schools, it makes little difference in terms of the ideal.
That being said, it is true that it is more comfortable and practical to belong to one school.
Therefore, the practical solution is to belong to one school, but to maintain a sense of being a completely independent individual and to be open to many different schools.
With a calm awareness, just a step away from a state of perfect stillness, I see a purple astral light.
Just before reaching a state of complete, light tranquility, just before the consciousness becomes flat and pure, I see a hazy, purplish-violet light, like spots, appearing and disappearing.The location is slightly below and in front of me, as if looking down from the sky onto the ground.
It's a feeling of looking down from above the clouds at the clouds below. However, I don't see anything within it.
The colors in the painting are slightly different from the real thing; the real thing is much more vivid and bright, but the overall feeling is conveyed.
According to Honzan Hoshimi, a yoga practitioner, this is the color of the astral upper layers.
Be strict with yourself, but be lenient with others.
The answer is always within yourself, so you should be strict with yourself but lenient towards the outside world.
Metaphorically speaking, you should be like type B with yourself and type O with the outside world.
Even when reading scriptures, the same applies. Although scriptures are external, I think a type O's casual attitude can be helpful in seeking truth. Some schools of thought believe that scriptures must be understood thoroughly, so if you follow those teachings, that's your personal choice. From my perspective, even that is something external, so I think a casual attitude is fine.
Ultimately, the answer is within you, and external things are secondary. In the case of scriptures, they can be used for "verification," but even scriptures are something external.
It's okay to try to find the content of the scriptures within yourself. Even if the initial trigger is external, the answer is within yourself, so I think that's fine. Writing down scriptures to internalize their content is also a good idea. Some schools of thought call it "writing meditation," and writing scriptures falls into this category. Even in that case, the answer is within you, and the external scripture is just a trigger.
Therefore, while scriptures are important, they are still external, so I personally believe that you should approach scriptures with a generous attitude of "I don't know what I don't know." Understanding something through logic is only an external understanding, and it's not truly understood until you experience it yourself.
It's good to value your own feelings and have a generous attitude of "maybe" towards scriptures, which are external.
Scriptures contain various things, and "experiences" vary from person to person, so while you can refer to them partially, not all experiences will happen to you. That's the nature of the truth. However, the overall flow is generally consistent, so not everything written in scriptures will happen to you in the same way, and the overall flow is generally consistent. Therefore, it's important to value your own feelings, and external scriptures are only a reference.
It's certainly important to cherish scriptures, and I'm not saying you should disrespect them, but since the answer is within you, you should prioritize yourself, and external scriptures are only tools for verification.
The same applies to the words of gurus. If they are external words, there is no need to worry about them too much. Gurus and scriptures exist as guidance in the process of seeking answers within yourself.
Metaphorically speaking, you should be like type B with yourself and type O with the outside world.
Even when reading scriptures, the same applies. Although scriptures are external, I think a type O's casual attitude can be helpful in seeking truth. Some schools of thought believe that scriptures must be understood thoroughly, so if you follow those teachings, that's your personal choice. From my perspective, even that is something external, so I think a casual attitude is fine.
Ultimately, the answer is within you, and external things are secondary. In the case of scriptures, they can be used for "verification," but even scriptures are something external.
It's okay to try to find the content of the scriptures within yourself. Even if the initial trigger is external, the answer is within yourself, so I think that's fine. Writing down scriptures to internalize their content is also a good idea. Some schools of thought call it "writing meditation," and writing scriptures falls into this category. Even in that case, the answer is within you, and the external scripture is just a trigger.
Therefore, while scriptures are important, they are still external, so I personally believe that you should approach scriptures with a generous attitude of "I don't know what I don't know." Understanding something through logic is only an external understanding, and it's not truly understood until you experience it yourself.
It's good to value your own feelings and have a generous attitude of "maybe" towards scriptures, which are external.
Scriptures contain various things, and "experiences" vary from person to person, so while you can refer to them partially, not all experiences will happen to you. That's the nature of the truth. However, the overall flow is generally consistent, so not everything written in scriptures will happen to you in the same way, and the overall flow is generally consistent. Therefore, it's important to value your own feelings, and external scriptures are only a reference.
It's certainly important to cherish scriptures, and I'm not saying you should disrespect them, but since the answer is within you, you should prioritize yourself, and external scriptures are only tools for verification.
The same applies to the words of gurus. If they are external words, there is no need to worry about them too much. Gurus and scriptures exist as guidance in the process of seeking answers within yourself.
The first attainment of the realm of profound silence is called "yorudōka."
This year, around September, I reached a state of peaceful tranquility. When applying this to Theravada Buddhism, the first attainment of Nirvana is called "Sotapanna" (stream-enterer). It seems that the definitions vary slightly depending on the school of thought. The definition of "Nirvana" itself also varies depending on the school.
According to "Meditation in Myanmar" by Mahasi Sayadaw, the classification is as follows:
- Sotapanna: "Sota" means "stream," referring to the stream towards Nirvana. It is the first attainment of Nirvana.
- Sakadagami (once-returner)
- Anagami (never-returner)
- Arahant
The term "ga" (fruit) is sometimes omitted or used differently depending on the school.
I have previously understood these four stages based on the degree to which afflictions are extinguished, and I think that is correct. However, it seems more important to me to use the criterion of whether or not one has attained Nirvana.
I haven't seen this in Theravada Buddhist texts, but perhaps this is information that is only revealed to those who are initiated.
If I judge based on afflictions, I might mistakenly think I am at a higher stage. Therefore, it seems that the criterion of whether or not one has attained Nirvana is a more clear-cut standard. It is written that Sotapanna means "firstly discovering Nirvana," so unless one has attained Nirvana, one is not in any of these four stages. It is meaningless to compare oneself to these four stages based on afflictions if one has not attained Nirvana. However, since these criteria vary depending on the school, it is probably best to follow the criteria of one's own school.
The book has fairly detailed descriptions of Nirvana, but the subsequent steps are described more briefly, and there are not many details about Anagami and Arahant.
Regarding the "I-come-again" stage, it is described as someone who has mastered the Nirvana of the "stream-enterer." Since the difference between Sotapanna and "I-come-again" is the degree of mastery, if one has attained Nirvana even once as a "stream-enterer," one can easily attain the "I-come-again" stage. Therefore, the classification would be:
- Sotapanna (Sotapanna fruit): First discovery of Nirvana
- "I-come-again" (I-come-again fruit): Someone who can easily attain Nirvana
- Anagami (Anagami fruit)
- Arahant (Arahant fruit)
Furthermore, regarding the "never-returner" stage, it is described as "someone who has completely achieved samadhi (concentration)." Therefore, the state of complete samadhi and peaceful Nirvana becomes even more complete, and one becomes an "never-returner."
Arahant is a well-known term for someone who has completely extinguished all afflictions.
- Sotapanna (Sotapanna fruit): First discovery of Nirvana
- "I-come-again" (I-come-again fruit): Someone who can easily attain Nirvana
- Anagami (Anagami fruit): Someone who has completely achieved samadhi.
- Arahant (Arahant fruit): Someone who has extinguished all afflictions.
Therefore, I reached Nirvana for the first time around September of this year and became a Sotapanna.
Since the difference between Sotapanna and "I-come-again" is basically small, and I have been able to attain Nirvana fairly quickly, and according to the book, there are still some unstable aspects, it seems reasonable to conclude that I am currently at the "I-come-again" stage.
It seems that desires and anger disappear when one reaches the "never-returner" stage. However, I have almost completely eliminated desires and anger long ago. While it is possible that I am still capable of reproduction, whether that constitutes a desire is questionable, and it has significantly diminished. Is it possible to have completely zero desires when one reaches the "never-returner" stage? I don't think even Arahants have completely zero desires.
It seems that the explanations related to afflictions and desires should be understood with a grain of salt. Perhaps I achieved something related to afflictions much earlier, and Nirvana occurred much later.
I suspect that I am confused because the interpretations differ depending on the school, but when considering afflictions, it seems that it occurs much earlier than Nirvana, and the criteria for Nirvana are consistent when considering the second or third cycle.
This is my personal interpretation, and it may differ from the interpretations of various schools of Buddhism.
P.S. In Zen Buddhism, the same state is probably not called Nirvana, but rather the fourth dhyana.
According to "Meditation in Myanmar" by Mahasi Sayadaw, the classification is as follows:
- Sotapanna: "Sota" means "stream," referring to the stream towards Nirvana. It is the first attainment of Nirvana.
- Sakadagami (once-returner)
- Anagami (never-returner)
- Arahant
The term "ga" (fruit) is sometimes omitted or used differently depending on the school.
I have previously understood these four stages based on the degree to which afflictions are extinguished, and I think that is correct. However, it seems more important to me to use the criterion of whether or not one has attained Nirvana.
I haven't seen this in Theravada Buddhist texts, but perhaps this is information that is only revealed to those who are initiated.
If I judge based on afflictions, I might mistakenly think I am at a higher stage. Therefore, it seems that the criterion of whether or not one has attained Nirvana is a more clear-cut standard. It is written that Sotapanna means "firstly discovering Nirvana," so unless one has attained Nirvana, one is not in any of these four stages. It is meaningless to compare oneself to these four stages based on afflictions if one has not attained Nirvana. However, since these criteria vary depending on the school, it is probably best to follow the criteria of one's own school.
The book has fairly detailed descriptions of Nirvana, but the subsequent steps are described more briefly, and there are not many details about Anagami and Arahant.
Regarding the "I-come-again" stage, it is described as someone who has mastered the Nirvana of the "stream-enterer." Since the difference between Sotapanna and "I-come-again" is the degree of mastery, if one has attained Nirvana even once as a "stream-enterer," one can easily attain the "I-come-again" stage. Therefore, the classification would be:
- Sotapanna (Sotapanna fruit): First discovery of Nirvana
- "I-come-again" (I-come-again fruit): Someone who can easily attain Nirvana
- Anagami (Anagami fruit)
- Arahant (Arahant fruit)
Furthermore, regarding the "never-returner" stage, it is described as "someone who has completely achieved samadhi (concentration)." Therefore, the state of complete samadhi and peaceful Nirvana becomes even more complete, and one becomes an "never-returner."
Arahant is a well-known term for someone who has completely extinguished all afflictions.
- Sotapanna (Sotapanna fruit): First discovery of Nirvana
- "I-come-again" (I-come-again fruit): Someone who can easily attain Nirvana
- Anagami (Anagami fruit): Someone who has completely achieved samadhi.
- Arahant (Arahant fruit): Someone who has extinguished all afflictions.
Therefore, I reached Nirvana for the first time around September of this year and became a Sotapanna.
Since the difference between Sotapanna and "I-come-again" is basically small, and I have been able to attain Nirvana fairly quickly, and according to the book, there are still some unstable aspects, it seems reasonable to conclude that I am currently at the "I-come-again" stage.
It seems that desires and anger disappear when one reaches the "never-returner" stage. However, I have almost completely eliminated desires and anger long ago. While it is possible that I am still capable of reproduction, whether that constitutes a desire is questionable, and it has significantly diminished. Is it possible to have completely zero desires when one reaches the "never-returner" stage? I don't think even Arahants have completely zero desires.
It seems that the explanations related to afflictions and desires should be understood with a grain of salt. Perhaps I achieved something related to afflictions much earlier, and Nirvana occurred much later.
I suspect that I am confused because the interpretations differ depending on the school, but when considering afflictions, it seems that it occurs much earlier than Nirvana, and the criteria for Nirvana are consistent when considering the second or third cycle.
This is my personal interpretation, and it may differ from the interpretations of various schools of Buddhism.
P.S. In Zen Buddhism, the same state is probably not called Nirvana, but rather the fourth dhyana.
The degree of stillness achieved and the extent of overcoming afflictions vary depending on the specific practices undertaken.
In Buddhism, the state of stillness and the degree of overcoming afflictions are understood in combination, but I felt that my experience was slightly different. According to my spirit guide (an invisible guide, a so-called guardian spirit), the degree of stillness and the degree of overcoming afflictions (dissolving samskaras, dissolving karma) differ depending on the practice being performed.
In Buddhist schools, particularly those that use mantras, the order is generally as defined by Buddhism, and the attainment of stillness and the overcoming of afflictions tend to occur around the same time.
However, originally, overcoming afflictions and attaining a state of stillness are separate things, and while both are ultimately achieved, the degree of attainment is not necessarily related.
A state of stillness is a state where distractions are suppressed, so you can reach a state of stillness by chanting a mantra. This is considered the first fruit (yoruka) if you reach a state of stillness for the first time, and the second fruit (ichirika) if you reach it frequently.
However, it seems that you will not reach the higher stages, such as the third fruit (fugenka), unless you rely on mantras.
Mantras have the effect of calming the conscious mind, so when you finish chanting a mantra, distractions may arise again, and in reality, even if you have distractions, if you have truly attained a stable state of stillness, you may not be so bothered by them. However, when you temporarily suppress them with a mantra, the power of true samadhi is still weak, and you are somewhat influenced by afflictions (karma).
If you strengthen the power of true samadhi, you can maintain a state of stillness without relying on mantras, and then you can move on to the next stage. However, as long as you rely on mantras, you will tend to stay at the second fruit (ichirika) and will not reach the third fruit (fugenka) easily.
This is what I heard from my guide, so I don't know if it is really true, but it makes sense. The guide told me, "You don't need to worry about that too much," so I just know it as a piece of knowledge.
This mantra seems to correspond to loud club music for some Western spiritual practitioners. Some Westerners use external sounds, such as loud DJ music played in clubs, techno, or dance halls, to temporarily attract or numb their minds and stop their minds. This is because the ego of Westerners is too strong, and they cannot stop it unless they do so. Japanese people are not as strong-willed, so they can quickly stop their ego with just a mantra, but as long as they rely on mantras, their ego will start moving again when they stop the mantra.
When the "god-like" self (higher self, Christ consciousness, Atman) deep within the ego awakens, there is no need to rely on such things, but as long as you rely on mantras, it seems difficult to move beyond the temporary state of stillness, which is the second fruit (ichirika).
Relying on mantras allows you to reach the second fruit (ichirika) relatively quickly, but the overcoming of afflictions is postponed, so it often seems that the attainment of a state of stillness and the attainment of overcoming afflictions occur around the same time, but they are not necessarily the same. In the step from the second fruit (ichirika) to the third fruit (fugenka), a considerable amount of afflictions must be overcome, so if you quickly reach a temporary state of stillness, the second fruit (ichirika), by relying on mantras, it may take a long time to overcome afflictions and you may not reach the third fruit (fugenka) easily.
On the other hand, if you meditate in silence without relying on mantras, the overcoming of afflictions (dissolving samskaras, dissolving karma) tends to come first, and after a while, you reach a state of stillness and become the second fruit (ichirika). And in the case of silent meditation, a considerable amount of afflictions have already been overcome when you reach a state of stillness, so you can move relatively smoothly from the second fruit (ichirika) to the third fruit (fugenka) without getting stuck.
Overall, there is only a difference in which one you do first, and in reality, there is not much difference, and you can do whichever you like, follow whichever path you like, and do things in whichever order you like. You can follow the practices of your own school, or you can rely on your intuition.
It is a difference in perspective depending on whether the school emphasizes the overcoming of afflictions (dissolving samskaras, dissolving karma) or the attainment of a state of stillness.
[Updated on 2020/12/30] Since the meaning of the word "Nirvana" differs depending on the school, I replaced the originally written "Nirvana" with "a state of stillness."
In Buddhist schools, particularly those that use mantras, the order is generally as defined by Buddhism, and the attainment of stillness and the overcoming of afflictions tend to occur around the same time.
However, originally, overcoming afflictions and attaining a state of stillness are separate things, and while both are ultimately achieved, the degree of attainment is not necessarily related.
A state of stillness is a state where distractions are suppressed, so you can reach a state of stillness by chanting a mantra. This is considered the first fruit (yoruka) if you reach a state of stillness for the first time, and the second fruit (ichirika) if you reach it frequently.
However, it seems that you will not reach the higher stages, such as the third fruit (fugenka), unless you rely on mantras.
Mantras have the effect of calming the conscious mind, so when you finish chanting a mantra, distractions may arise again, and in reality, even if you have distractions, if you have truly attained a stable state of stillness, you may not be so bothered by them. However, when you temporarily suppress them with a mantra, the power of true samadhi is still weak, and you are somewhat influenced by afflictions (karma).
If you strengthen the power of true samadhi, you can maintain a state of stillness without relying on mantras, and then you can move on to the next stage. However, as long as you rely on mantras, you will tend to stay at the second fruit (ichirika) and will not reach the third fruit (fugenka) easily.
This is what I heard from my guide, so I don't know if it is really true, but it makes sense. The guide told me, "You don't need to worry about that too much," so I just know it as a piece of knowledge.
This mantra seems to correspond to loud club music for some Western spiritual practitioners. Some Westerners use external sounds, such as loud DJ music played in clubs, techno, or dance halls, to temporarily attract or numb their minds and stop their minds. This is because the ego of Westerners is too strong, and they cannot stop it unless they do so. Japanese people are not as strong-willed, so they can quickly stop their ego with just a mantra, but as long as they rely on mantras, their ego will start moving again when they stop the mantra.
When the "god-like" self (higher self, Christ consciousness, Atman) deep within the ego awakens, there is no need to rely on such things, but as long as you rely on mantras, it seems difficult to move beyond the temporary state of stillness, which is the second fruit (ichirika).
Relying on mantras allows you to reach the second fruit (ichirika) relatively quickly, but the overcoming of afflictions is postponed, so it often seems that the attainment of a state of stillness and the attainment of overcoming afflictions occur around the same time, but they are not necessarily the same. In the step from the second fruit (ichirika) to the third fruit (fugenka), a considerable amount of afflictions must be overcome, so if you quickly reach a temporary state of stillness, the second fruit (ichirika), by relying on mantras, it may take a long time to overcome afflictions and you may not reach the third fruit (fugenka) easily.
On the other hand, if you meditate in silence without relying on mantras, the overcoming of afflictions (dissolving samskaras, dissolving karma) tends to come first, and after a while, you reach a state of stillness and become the second fruit (ichirika). And in the case of silent meditation, a considerable amount of afflictions have already been overcome when you reach a state of stillness, so you can move relatively smoothly from the second fruit (ichirika) to the third fruit (fugenka) without getting stuck.
Overall, there is only a difference in which one you do first, and in reality, there is not much difference, and you can do whichever you like, follow whichever path you like, and do things in whichever order you like. You can follow the practices of your own school, or you can rely on your intuition.
It is a difference in perspective depending on whether the school emphasizes the overcoming of afflictions (dissolving samskaras, dissolving karma) or the attainment of a state of stillness.
[Updated on 2020/12/30] Since the meaning of the word "Nirvana" differs depending on the school, I replaced the originally written "Nirvana" with "a state of stillness."
Control the energy flow up and down using Kumbhaka (breath retention).
When meditating, I feel that the energy is constantly fluctuating, even in a normal state without Kumbhaka. It doesn't feel stable. However, as my awareness becomes calmer and my breath lengthens, it becomes more stable. I can also change my awareness and energy by consciously performing Kumbhaka (breath retention).
There are two types of Kumbhaka:
- Prana Kumbhaka (breath retention after inhalation)
- Rechaka Kumbhaka (breath retention after exhalation)
These seem to affect the energy in the following ways. This is just a note from my meditation this morning, so it may not be the same for everyone.
Prana Kumbhaka (breath retention after inhalation) seems to raise the energy.
Rechaka Kumbhaka (breath retention after exhalation) seems to lower the energy.
Whether it's "better" to raise or lower the energy is not necessarily the case. In reality, three types of Kundalini are involved:
- Your own body Kundalini (commonly taught and used in many spiritual paths)
- Higher Self/Cosmic Kundalini
- Earth Kundalini
(From "Pleiades: Returning to the Sacred Flow" by Amora Kwan)
Your own body Kundalini is usually located around the lower abdomen, especially the sacrum. To raise this energy, you can perform Prana Kumbhaka, and to lower it (return it to the sacrum), you can perform Rechaka Kumbhaka.
When you lower the body Kundalini, a space is created for the Higher Self/Cosmic Kundalini to descend from above.
Therefore, especially by performing Rechaka Kumbhaka, you can fill the upper body with the Cosmic Kundalini and reach a state of stillness.
You can wait for stillness to occur naturally through meditation, or you can achieve it with deep breathing alone. However, if you can't reach stillness with deep breathing, you can try Rechaka Kumbhaka. This is just a note for myself, so I don't know if it will be the same for others.
Here's a possible progression:
1. Awaken the body Kundalini. The whole body becomes warm. The Brahma Granthi is released.
2. The body Kundalini becomes dominant in the Manipura chakra.
3. The body Kundalini rises to the Anahata chakra, and the Anahata chakra becomes dominant. The Vishnu Granthi is released.
4. The body Kundalini rises to the Ajna chakra, and the Anahata and Ajna chakras become one, creating an aura. This corresponds to the release of the Rudra Granthi.
5. The Higher Self/Cosmic Kundalini begins to descend from above. As a result, the body Kundalini is pushed back down.
6. The upper body is filled with the Higher Self/Cosmic Kundalini, leading to a state of stillness.
These stages seem to have changed gradually over months or even half a year.
While I used to rely on concentration meditation, which could take time, or sometimes quickly reach a state of stillness, I realized that performing Rechaka Kumbhaka allows me to reach a state of stillness more quickly.
From a conscious perspective, this is a state of stillness, but in reality, it's the movement of energy that underlies it. The upper body is filled with the Higher Self/Cosmic Kundalini, leading to a state of stillness.
I wonder if people who haven't yet experienced the descent of the Higher Self/Cosmic Kundalini won't experience anything if they perform Rechaka Kumbhaka.
Therefore, there seem to be two options for step 6. You can also combine them.
6A. By concentrating, gather the Tamas in the head and send it to the Vishuddha chakra, leading to a state of stillness. This can also be seen as lowering the Earth Kundalini from the head to the Vishuddha chakra and below. The space created allows the Cosmic Kundalini to descend from above. This happens automatically without the intention of gathering Tamas, simply by concentrating.
6B. In this case, performing Rechaka Kumbhaka moves the Earth Kundalini downwards as a whole. As a result, the upper part of the Earth Kundalini, such as the head, also moves downwards, creating space for the Cosmic Kundalini to descend from above. Again, there is no need to intentionally move the Earth Kundalini; it happens automatically when you perform Rechaka Kumbhaka.
This is a personal note, so I don't know about other people.
Furthermore, there is a next step, and when the cosmic kundalini is sufficiently filled down to the lower body, the tension in various areas is released accordingly.
In that state, you will feel a slightly stuffy and dirty aura, different from body kundalini or cosmic kundalini, which is like the polluted air of the current Earth, towards the lower part of the body. I think this is probably what is called Earth kundalini.
1. Raise the body kundalini.
2. Lower the cosmic kundalini (the body kundalini is pushed back).
3. Draw out the Earth kundalini (through the lower body) (→ I will do this from now on).
I think the order might be something like that.
For details on this, please refer to "Return to the Sacred Flow of the Pleiades" by Amora Quan Yin.
The Earth kundalini may have been clean in the past, but now it seems to be polluted. This may depend on the location. Perhaps it is better to live in the countryside. I also think it might be worth trying meditation in a rural area to see the difference.
There are two types of Kumbhaka:
- Prana Kumbhaka (breath retention after inhalation)
- Rechaka Kumbhaka (breath retention after exhalation)
These seem to affect the energy in the following ways. This is just a note from my meditation this morning, so it may not be the same for everyone.
Prana Kumbhaka (breath retention after inhalation) seems to raise the energy.
Rechaka Kumbhaka (breath retention after exhalation) seems to lower the energy.
Whether it's "better" to raise or lower the energy is not necessarily the case. In reality, three types of Kundalini are involved:
- Your own body Kundalini (commonly taught and used in many spiritual paths)
- Higher Self/Cosmic Kundalini
- Earth Kundalini
(From "Pleiades: Returning to the Sacred Flow" by Amora Kwan)
Your own body Kundalini is usually located around the lower abdomen, especially the sacrum. To raise this energy, you can perform Prana Kumbhaka, and to lower it (return it to the sacrum), you can perform Rechaka Kumbhaka.
When you lower the body Kundalini, a space is created for the Higher Self/Cosmic Kundalini to descend from above.
Therefore, especially by performing Rechaka Kumbhaka, you can fill the upper body with the Cosmic Kundalini and reach a state of stillness.
You can wait for stillness to occur naturally through meditation, or you can achieve it with deep breathing alone. However, if you can't reach stillness with deep breathing, you can try Rechaka Kumbhaka. This is just a note for myself, so I don't know if it will be the same for others.
Here's a possible progression:
1. Awaken the body Kundalini. The whole body becomes warm. The Brahma Granthi is released.
2. The body Kundalini becomes dominant in the Manipura chakra.
3. The body Kundalini rises to the Anahata chakra, and the Anahata chakra becomes dominant. The Vishnu Granthi is released.
4. The body Kundalini rises to the Ajna chakra, and the Anahata and Ajna chakras become one, creating an aura. This corresponds to the release of the Rudra Granthi.
5. The Higher Self/Cosmic Kundalini begins to descend from above. As a result, the body Kundalini is pushed back down.
6. The upper body is filled with the Higher Self/Cosmic Kundalini, leading to a state of stillness.
These stages seem to have changed gradually over months or even half a year.
While I used to rely on concentration meditation, which could take time, or sometimes quickly reach a state of stillness, I realized that performing Rechaka Kumbhaka allows me to reach a state of stillness more quickly.
From a conscious perspective, this is a state of stillness, but in reality, it's the movement of energy that underlies it. The upper body is filled with the Higher Self/Cosmic Kundalini, leading to a state of stillness.
I wonder if people who haven't yet experienced the descent of the Higher Self/Cosmic Kundalini won't experience anything if they perform Rechaka Kumbhaka.
Therefore, there seem to be two options for step 6. You can also combine them.
6A. By concentrating, gather the Tamas in the head and send it to the Vishuddha chakra, leading to a state of stillness. This can also be seen as lowering the Earth Kundalini from the head to the Vishuddha chakra and below. The space created allows the Cosmic Kundalini to descend from above. This happens automatically without the intention of gathering Tamas, simply by concentrating.
6B. In this case, performing Rechaka Kumbhaka moves the Earth Kundalini downwards as a whole. As a result, the upper part of the Earth Kundalini, such as the head, also moves downwards, creating space for the Cosmic Kundalini to descend from above. Again, there is no need to intentionally move the Earth Kundalini; it happens automatically when you perform Rechaka Kumbhaka.
This is a personal note, so I don't know about other people.
Furthermore, there is a next step, and when the cosmic kundalini is sufficiently filled down to the lower body, the tension in various areas is released accordingly.
In that state, you will feel a slightly stuffy and dirty aura, different from body kundalini or cosmic kundalini, which is like the polluted air of the current Earth, towards the lower part of the body. I think this is probably what is called Earth kundalini.
1. Raise the body kundalini.
2. Lower the cosmic kundalini (the body kundalini is pushed back).
3. Draw out the Earth kundalini (through the lower body) (→ I will do this from now on).
I think the order might be something like that.
For details on this, please refer to "Return to the Sacred Flow of the Pleiades" by Amora Quan Yin.
The Earth kundalini may have been clean in the past, but now it seems to be polluted. This may depend on the location. Perhaps it is better to live in the countryside. I also think it might be worth trying meditation in a rural area to see the difference.
By directing perception inward, it generates a perception of pure consciousness.
The state that can be considered a recent form of Nirvana is also described in similar terms in books on Transcendental Meditation (TM). These descriptions seem to represent the state of Nirvana in Buddhism. This is where the purpose of TM lies.
When the mind turns inward, it enters a transcendental realm of "absolute" being, and is filled with the power of eternal "existence." Next, when the mind moves outward again, the activity of the mind brings the light of the transcendental absolute "existence" to the external world, enhancing the bliss in the perception of the gross phenomenal world. (Omitted) A person who has emerged from the transcendental realm carries the glory of God, and will illuminate every field of real life in this world. "Transcendental Meditation (by Maharishi Mahesh Yogi)"
This seems like a description of Nirvana.
My goal is to become one with the cosmic consciousness, so Nirvana itself is not the goal, but these expressions also suggest aspects of cosmic consciousness. Perhaps, in books that are accessible to everyone, it does not go into such depth, and is expressed in this way.
The ideal way to reach stillness is to bring the activity of the nervous system to a state of "peaceful alertness." It is to bring the state of the mind to zero, and to reduce the thought process to a single point. When this point is reached, perception remains in the state of absolute consciousness, and enlightenment is achieved, and the absolute transcendental "existence" comes to the level of conscious life. In other words, the current level of consciousness reaches the transcendental level of "existence." "Transcendental Meditation (by Maharishi Mahesh Yogi)"
The expression is often convoluted, perhaps due to the translation, but essentially, it means that the divine consciousness rises to the level of conscious awareness and becomes recognizable.
Some schools refer to the divine consciousness as "Christ consciousness," "Atman," or "higher self," but I think it is the same thing. When the gross conscious awareness becomes still and reaches the state of stillness, which is the so-called Nirvana, the divine consciousness appears.
(Postscript: Apparently, in Zen Buddhism, this is not called Nirvana, but rather the fourth dhyana. It seems that the position of Nirvana differs depending on the school. I will write more details later.)
When the mind turns inward, it enters a transcendental realm of "absolute" being, and is filled with the power of eternal "existence." Next, when the mind moves outward again, the activity of the mind brings the light of the transcendental absolute "existence" to the external world, enhancing the bliss in the perception of the gross phenomenal world. (Omitted) A person who has emerged from the transcendental realm carries the glory of God, and will illuminate every field of real life in this world. "Transcendental Meditation (by Maharishi Mahesh Yogi)"
This seems like a description of Nirvana.
My goal is to become one with the cosmic consciousness, so Nirvana itself is not the goal, but these expressions also suggest aspects of cosmic consciousness. Perhaps, in books that are accessible to everyone, it does not go into such depth, and is expressed in this way.
The ideal way to reach stillness is to bring the activity of the nervous system to a state of "peaceful alertness." It is to bring the state of the mind to zero, and to reduce the thought process to a single point. When this point is reached, perception remains in the state of absolute consciousness, and enlightenment is achieved, and the absolute transcendental "existence" comes to the level of conscious life. In other words, the current level of consciousness reaches the transcendental level of "existence." "Transcendental Meditation (by Maharishi Mahesh Yogi)"
The expression is often convoluted, perhaps due to the translation, but essentially, it means that the divine consciousness rises to the level of conscious awareness and becomes recognizable.
Some schools refer to the divine consciousness as "Christ consciousness," "Atman," or "higher self," but I think it is the same thing. When the gross conscious awareness becomes still and reaches the state of stillness, which is the so-called Nirvana, the divine consciousness appears.
(Postscript: Apparently, in Zen Buddhism, this is not called Nirvana, but rather the fourth dhyana. It seems that the position of Nirvana differs depending on the school. I will write more details later.)
People who say that meditation doesn't achieve anything, even when concentrating, do not know the state of stillness.
That is highly likely.
I don't know where the confidence comes from to assert things like "it will be useless" when I haven't even achieved it myself, but in reality, there are people who say such things, even those who are in a position like a meditation teacher.
For example, there are people who say things like, "Even if you concentrate in meditation, it's useless. Observation is important."
Or, sometimes, there are people who have studied Vedanta in India and say, "Even if you concentrate in meditation, it's useless. Knowledge is important." However, this is based on the understanding that meditation experiences are temporary because Vedanta aims for something beyond experience, so it's a little different from what I'm saying here, so I'll put it aside for now.
Without going into the story of Vedanta, the general elements in meditation are concentration and observation. Sometimes, there are people who say, "It's useless even if you concentrate," but I think such people don't know the state of stillness.
They might say that, but they might be denied. Well, from my perspective, it looks that way.
"Observation" does not come out unless you reach the state of stillness or just before it, so "observation" is impossible without knowing the state of stillness.
When I say this, some people say, "No, no, there are various things like observing the skin, observing thoughts, observing the visual field, etc." However, that is concentration, not the state of observation in meditation.
Even with such concentration, some schools might call it observation, and you can do whatever you want, but even so, there is no need to deny concentration.
Concentration and observation in meditation are completely different things.
In meditations that involve the five senses, such as observing the skin, concentrating on the space between the eyebrows, observing the skin, or observing the visual field, beginners are doing the same things. Beginners do not need to think deeply about whether they are "concentrating" or "observing." If your school calls it concentration, you can call it concentration, and if it calls it observation, you can call it observation. There is no difference in the meditation of beginners. Therefore, people who say things like "concentration is useless" based on some knowledge they have learned are likely to be beginners.
To put it more clearly, "observation" in the deep sense of meditation is impossible without knowing the state of stillness, and if it is meditation before that, whether it is called concentration or observation, it is just a matter of expression and there is not much difference.
[Updated on 2020/12/30] I replaced the word "Nirvana" with "the state of stillness."
I don't know where the confidence comes from to assert things like "it will be useless" when I haven't even achieved it myself, but in reality, there are people who say such things, even those who are in a position like a meditation teacher.
For example, there are people who say things like, "Even if you concentrate in meditation, it's useless. Observation is important."
Or, sometimes, there are people who have studied Vedanta in India and say, "Even if you concentrate in meditation, it's useless. Knowledge is important." However, this is based on the understanding that meditation experiences are temporary because Vedanta aims for something beyond experience, so it's a little different from what I'm saying here, so I'll put it aside for now.
Without going into the story of Vedanta, the general elements in meditation are concentration and observation. Sometimes, there are people who say, "It's useless even if you concentrate," but I think such people don't know the state of stillness.
They might say that, but they might be denied. Well, from my perspective, it looks that way.
"Observation" does not come out unless you reach the state of stillness or just before it, so "observation" is impossible without knowing the state of stillness.
When I say this, some people say, "No, no, there are various things like observing the skin, observing thoughts, observing the visual field, etc." However, that is concentration, not the state of observation in meditation.
Even with such concentration, some schools might call it observation, and you can do whatever you want, but even so, there is no need to deny concentration.
Concentration and observation in meditation are completely different things.
In meditations that involve the five senses, such as observing the skin, concentrating on the space between the eyebrows, observing the skin, or observing the visual field, beginners are doing the same things. Beginners do not need to think deeply about whether they are "concentrating" or "observing." If your school calls it concentration, you can call it concentration, and if it calls it observation, you can call it observation. There is no difference in the meditation of beginners. Therefore, people who say things like "concentration is useless" based on some knowledge they have learned are likely to be beginners.
To put it more clearly, "observation" in the deep sense of meditation is impossible without knowing the state of stillness, and if it is meditation before that, whether it is called concentration or observation, it is just a matter of expression and there is not much difference.
[Updated on 2020/12/30] I replaced the word "Nirvana" with "the state of stillness."
When you reach a state of perfect silence, stop concentrating.
I will now perform focused meditation. And after a while, my awareness becomes clear. Sometimes, this happens in several stages.
And when I get quite close to the state of stillness, I stop the concentration.
From that point on, my awareness naturally becomes quieter without needing to concentrate specifically.
The point at which you should stop concentrating is something you should try and determine for yourself. However, if you concentrate for too long, even if you have reached the state of stillness, you end up in a state where you are unconsciously putting in some effort.
When you have mostly reached the state of stillness, you tend to continue concentrating out of habit, but I think that once you have reached a certain level of stillness, concentration is no longer necessary.
This is not something I read somewhere, but rather a note based on my own meditation experience, and I don't know if others will experience the same thing.
At first, when I reached the state of stillness, it was so different that I unconsciously stopped concentrating. However, recently, I have become more accustomed to the state of stillness, and sometimes I unconsciously continue to concentrate. However, it seems that when you are approaching the state of stillness, it is better for your awareness to consciously stop concentrating.
And when I get quite close to the state of stillness, I stop the concentration.
From that point on, my awareness naturally becomes quieter without needing to concentrate specifically.
The point at which you should stop concentrating is something you should try and determine for yourself. However, if you concentrate for too long, even if you have reached the state of stillness, you end up in a state where you are unconsciously putting in some effort.
When you have mostly reached the state of stillness, you tend to continue concentrating out of habit, but I think that once you have reached a certain level of stillness, concentration is no longer necessary.
This is not something I read somewhere, but rather a note based on my own meditation experience, and I don't know if others will experience the same thing.
At first, when I reached the state of stillness, it was so different that I unconsciously stopped concentrating. However, recently, I have become more accustomed to the state of stillness, and sometimes I unconsciously continue to concentrate. However, it seems that when you are approaching the state of stillness, it is better for your awareness to consciously stop concentrating.
The crystal for the third eye is cultivated gradually through repeated reincarnations.
In my memory, the third eye of my past self (and the soul group fragment) during the Middle Ages in Europe, when I was a witch, was about the size of a circle formed by the thumb and index finger. It has grown larger since then.
In terms of shape, it's like a diamond, but with more corners than an octahedron, and slightly different from a regular sixteen-sided shape. It's like a beautifully cut diamond.
It appears crystalline, but it's not a physical substance; it's astral.
It's located in the center of the back of the head.
This is a type of third eye that is gradually developed with each reincarnation. Some people might call it an "eye." In terms of shape, it's more like a crystal than an eye.
It's called the third eye, but in Japanese terms, it could be called the "dragon god's eye," "oni's eye," or "Senrigan(Clairvoyance)", which means "far-sightedness."
This third eye is passed down through reincarnations, and if the reincarnation is the same, the same third eye is passed down. If the soul joins a soul group, the third eye is either temporarily held by the soul group or by a guardian spirit, and then, when the soul is reincarnated, the crystal of the third eye is received and passed on.
In this lifetime, my purpose is to resolve karma and to verify the steps towards awakening. Therefore, the third eye crystal would be an obstacle, and it would be better if I couldn't see anything. So, I was born without a crystal.
However, this crystal is something that is formed over time, even if it didn't exist before. So, I currently have a small crystal. The process of developing this crystal is also part of verifying the steps towards awakening, which is my purpose in this life.
The third eye crystal that I mainly used in the past is currently held by my guardian spirit. I think I might want to exchange it with the small crystal I'm currently developing, but that's something that my higher self or spirit will decide, including the timing. So, I don't need to know about it, and the decision is actually made by my spirit, not my conscious self.
My conscious self thinks that it's enough and wants to awaken quickly, but my spirit seems to think that it would be good to verify the steps towards awakening in more detail. If that's the case, I'm fine with it. My conscious self feels that it's a bit slow, but there's also a reason why it's necessary because verifying the steps is one of my purposes in this life.
When the third eye crystal has developed to a certain extent, the following abilities appear:
- (As a basic ability) The ability to vividly imagine. For example, the ability to do abacus calculations in your mind, or the ability to imagine the layout of a room or corridor and rearrange it. Or the ability to solve math problems in your imagination.
- (With a little practice) The ability to remember images.
- (With some practice) The ability to see spirits around you. This is called "spiritual vision." You can see that there are spirits everywhere.
- (Further development, in conjunction with the "force eye") The ability of "Senrigan(Clairvoyance)", which is remote viewing within the same timeline.
- (With mastery) Remote viewing beyond time and space.
I was born without a crystal for the first time in a long time, but not being able to see spirits is, in a way, a relief because I don't have to see annoying spirits. The fact that I can't see the third eye means that I don't have to be distracted by the surrounding scenery, which is a surprising feeling. There are spirits everywhere, and there are all sorts of grotesque creatures, so there are disadvantages to not being able to see them, but it's also true that not being able to see them makes it harder to avoid them.
Perhaps in a past life, I felt that it was a burden to see grotesque creatures when I was tired, and that's why it's a blessing to not be able to see them.
This is also related to the total amount of energy. When you are depleted of energy, you are affected by the spirits you see. Not only can you see them, but you are also energetically weakened. On the other hand, when you are full of energy, you can maintain your peace of mind even when you see spirits. From that perspective, I think there is a reason why I was born without a crystal this time, perhaps as a kind of break after being a little tired in a past life. The main purpose is to resolve karma, but I understand that there are various reasons why I was born without a crystal this time.
However, that is only a temporary state, and it will eventually return to its original state. I think the Spirit is calculating the timing to restore the original crystal.
In terms of shape, it's like a diamond, but with more corners than an octahedron, and slightly different from a regular sixteen-sided shape. It's like a beautifully cut diamond.
It appears crystalline, but it's not a physical substance; it's astral.
It's located in the center of the back of the head.
This is a type of third eye that is gradually developed with each reincarnation. Some people might call it an "eye." In terms of shape, it's more like a crystal than an eye.
It's called the third eye, but in Japanese terms, it could be called the "dragon god's eye," "oni's eye," or "Senrigan(Clairvoyance)", which means "far-sightedness."
This third eye is passed down through reincarnations, and if the reincarnation is the same, the same third eye is passed down. If the soul joins a soul group, the third eye is either temporarily held by the soul group or by a guardian spirit, and then, when the soul is reincarnated, the crystal of the third eye is received and passed on.
In this lifetime, my purpose is to resolve karma and to verify the steps towards awakening. Therefore, the third eye crystal would be an obstacle, and it would be better if I couldn't see anything. So, I was born without a crystal.
However, this crystal is something that is formed over time, even if it didn't exist before. So, I currently have a small crystal. The process of developing this crystal is also part of verifying the steps towards awakening, which is my purpose in this life.
The third eye crystal that I mainly used in the past is currently held by my guardian spirit. I think I might want to exchange it with the small crystal I'm currently developing, but that's something that my higher self or spirit will decide, including the timing. So, I don't need to know about it, and the decision is actually made by my spirit, not my conscious self.
My conscious self thinks that it's enough and wants to awaken quickly, but my spirit seems to think that it would be good to verify the steps towards awakening in more detail. If that's the case, I'm fine with it. My conscious self feels that it's a bit slow, but there's also a reason why it's necessary because verifying the steps is one of my purposes in this life.
When the third eye crystal has developed to a certain extent, the following abilities appear:
- (As a basic ability) The ability to vividly imagine. For example, the ability to do abacus calculations in your mind, or the ability to imagine the layout of a room or corridor and rearrange it. Or the ability to solve math problems in your imagination.
- (With a little practice) The ability to remember images.
- (With some practice) The ability to see spirits around you. This is called "spiritual vision." You can see that there are spirits everywhere.
- (Further development, in conjunction with the "force eye") The ability of "Senrigan(Clairvoyance)", which is remote viewing within the same timeline.
- (With mastery) Remote viewing beyond time and space.
I was born without a crystal for the first time in a long time, but not being able to see spirits is, in a way, a relief because I don't have to see annoying spirits. The fact that I can't see the third eye means that I don't have to be distracted by the surrounding scenery, which is a surprising feeling. There are spirits everywhere, and there are all sorts of grotesque creatures, so there are disadvantages to not being able to see them, but it's also true that not being able to see them makes it harder to avoid them.
Perhaps in a past life, I felt that it was a burden to see grotesque creatures when I was tired, and that's why it's a blessing to not be able to see them.
This is also related to the total amount of energy. When you are depleted of energy, you are affected by the spirits you see. Not only can you see them, but you are also energetically weakened. On the other hand, when you are full of energy, you can maintain your peace of mind even when you see spirits. From that perspective, I think there is a reason why I was born without a crystal this time, perhaps as a kind of break after being a little tired in a past life. The main purpose is to resolve karma, but I understand that there are various reasons why I was born without a crystal this time.
However, that is only a temporary state, and it will eventually return to its original state. I think the Spirit is calculating the timing to restore the original crystal.
When the crystal for the third eye is small, it can be strengthened with a crystal ball.
Once it has grown to a certain extent, it becomes unnecessary, but for people with small third eyes, it can be enhanced with a crystal ball.
When using a real crystal ball, you use the corners of the cracks to resonate with the crystal of the third eye. It doesn't work well if there are too few or too many cracks. A crystal that is reasonably transparent and has just a few cracks is ideal.
Nowadays, there are dissolved crystals, but completely transparent dissolved crystals are difficult to use.
A crystal with very faint cracks, but not too many, is ideal. Such a crystal may not exist in the world...
In the Middle Ages, real crystal balls were sold at reasonable prices, but now they are incredibly expensive.
The size should be around 12cm. It is not necessary to be that large, but it is easier to use if it is larger. If it is too small, the effect is subtle, and it is a little difficult to use.
When using a real crystal ball, you use the corners of the cracks to resonate with the crystal of the third eye. It doesn't work well if there are too few or too many cracks. A crystal that is reasonably transparent and has just a few cracks is ideal.
Nowadays, there are dissolved crystals, but completely transparent dissolved crystals are difficult to use.
A crystal with very faint cracks, but not too many, is ideal. Such a crystal may not exist in the world...
In the Middle Ages, real crystal balls were sold at reasonable prices, but now they are incredibly expensive.
The size should be around 12cm. It is not necessary to be that large, but it is easier to use if it is larger. If it is too small, the effect is subtle, and it is a little difficult to use.
From the state of experiencing silence to the state of not experiencing silence.
A while ago, when entering a state of stillness, I experienced a sudden shift in consciousness accompanied by a sensation of being drawn into something, and my visual perception became increasingly detailed and smooth.
Recently, I feel that this experience has become less intense and that I am reaching a state of stillness more gradually.
A while ago, I used to reach a state of stillness by letting go of thoughts and directing them towards the heart or lower body, and I could clearly perceive that. Recently, these experiences have become less intense, and it feels like stillness and vipassana observation have become integrated into my daily life.
Previously, the state of stillness before and after meditation was very different, so I was experiencing a "transition" to a state of stillness, but now the difference between that state and my everyday state has decreased considerably. It is not completely the same, but.
When this change occurred, I initially thought that "maybe my meditation is not going well," but recently I have come to understand that it is simply that the difference between my meditation state and my everyday state has decreased, which has reduced the intensity of the "experience."
I feel that these states are similar to what is described in a meditation book from Myanmar.
The state I had a while ago seems to correspond to the following:
■Reaching the First Fruit
A very clear feeling arises repeatedly. At that time, I am satisfied with the emptiness of the mind itself, and I am in a state of peace and comfort. I am at ease. I cannot think of this state, nor can I clearly think of it. (Omitted) Only a clear and peaceful state of mind continues. However, after a considerable amount of time, this clear state of mind weakens and returns to a normal state. (Omitted) Also, when the power of wisdom is sufficient, a peaceful state is reached, like before the cessation of all phenomena. (Omitted) I have repeatedly reached the first fruit, which is the state of stream entry. "Meditation in Myanmar" by Mahasi Sayadaw.
The repeated reaching of stream entry and the temporary experience of stillness each time seems to correspond to the state described above.
Also, the following description is similar to my state a while ago.
The object and the mind may not seem to be well aligned, and may seem to be off. This is a dissatisfaction caused by the strong desire to thoroughly understand the impermanence, suffering, and non-self aspects of the body and mind. (Omitted) However, do not despair. This is a realization of the unfavorable state of body and mind, or a dissatisfaction that arises because, even if the mind is well-directed, it feels like it is not working because one cannot be indifferent, like in the case of "renunciation wisdom" (see below). (Omitted) Soon, you will be able to direct your mind with ease. And if you keep trying hard, your mind will gradually become clearer, and eventually, the feelings of dissatisfaction and the inability to be satisfied with what has appeared or been realized will be completely gone. "Meditation in Myanmar" by Mahasi Sayadaw.
That's right. A while ago, I felt that my meditation was not going well, even though I was in a state of stillness. That can also be said to be because my mind was not yet accustomed to this new state.
■Renunciation Wisdom / The wisdom to continue practice without making much effort, nor giving up.
You can naturally continue to understand the subtle movements and states of the body and mind without putting much effort into it. And, without specifically observing, the body and mind are clearly and successively understood as being in a state of impermanence, suffering, or non-self. "Meditation in Myanmar" by Mahasi Sayadaw.
I feel that I am reaching the entrance to this final state. There is still a slight feeling that something is not quite right, but I think that if I continue as is, I will naturally be able to continue understanding. Here, "understanding" refers to the understanding described in the same book, which is different from my own understanding, but that is fine.
In yoga, these stages are often grouped together and dismissed as "things like distractions and experiences are not important," but I feel that this is too simplistic. Since disciples want to know their own state, I think that these detailed stages in Buddhism, especially Theravada Buddhism, are helpful. In yoga, when I talk to the teacher about detailed experiences, they often dismiss it as "that's just an experience, so it's not important," but I think it is good to be able to see these detailed stages and understand one's own state as in Buddhism. This is a personal opinion, and I am not saying anything about the yoga system. Both have their own merits, and yoga is good because it is open and inclusive, while Buddhism is good for study, but it is difficult to practice. I think that incorporating elements of Buddhism into yoga practice can deepen one's understanding of oneself.
Recently, I feel that this experience has become less intense and that I am reaching a state of stillness more gradually.
A while ago, I used to reach a state of stillness by letting go of thoughts and directing them towards the heart or lower body, and I could clearly perceive that. Recently, these experiences have become less intense, and it feels like stillness and vipassana observation have become integrated into my daily life.
Previously, the state of stillness before and after meditation was very different, so I was experiencing a "transition" to a state of stillness, but now the difference between that state and my everyday state has decreased considerably. It is not completely the same, but.
When this change occurred, I initially thought that "maybe my meditation is not going well," but recently I have come to understand that it is simply that the difference between my meditation state and my everyday state has decreased, which has reduced the intensity of the "experience."
I feel that these states are similar to what is described in a meditation book from Myanmar.
The state I had a while ago seems to correspond to the following:
■Reaching the First Fruit
A very clear feeling arises repeatedly. At that time, I am satisfied with the emptiness of the mind itself, and I am in a state of peace and comfort. I am at ease. I cannot think of this state, nor can I clearly think of it. (Omitted) Only a clear and peaceful state of mind continues. However, after a considerable amount of time, this clear state of mind weakens and returns to a normal state. (Omitted) Also, when the power of wisdom is sufficient, a peaceful state is reached, like before the cessation of all phenomena. (Omitted) I have repeatedly reached the first fruit, which is the state of stream entry. "Meditation in Myanmar" by Mahasi Sayadaw.
The repeated reaching of stream entry and the temporary experience of stillness each time seems to correspond to the state described above.
Also, the following description is similar to my state a while ago.
The object and the mind may not seem to be well aligned, and may seem to be off. This is a dissatisfaction caused by the strong desire to thoroughly understand the impermanence, suffering, and non-self aspects of the body and mind. (Omitted) However, do not despair. This is a realization of the unfavorable state of body and mind, or a dissatisfaction that arises because, even if the mind is well-directed, it feels like it is not working because one cannot be indifferent, like in the case of "renunciation wisdom" (see below). (Omitted) Soon, you will be able to direct your mind with ease. And if you keep trying hard, your mind will gradually become clearer, and eventually, the feelings of dissatisfaction and the inability to be satisfied with what has appeared or been realized will be completely gone. "Meditation in Myanmar" by Mahasi Sayadaw.
That's right. A while ago, I felt that my meditation was not going well, even though I was in a state of stillness. That can also be said to be because my mind was not yet accustomed to this new state.
■Renunciation Wisdom / The wisdom to continue practice without making much effort, nor giving up.
You can naturally continue to understand the subtle movements and states of the body and mind without putting much effort into it. And, without specifically observing, the body and mind are clearly and successively understood as being in a state of impermanence, suffering, or non-self. "Meditation in Myanmar" by Mahasi Sayadaw.
I feel that I am reaching the entrance to this final state. There is still a slight feeling that something is not quite right, but I think that if I continue as is, I will naturally be able to continue understanding. Here, "understanding" refers to the understanding described in the same book, which is different from my own understanding, but that is fine.
In yoga, these stages are often grouped together and dismissed as "things like distractions and experiences are not important," but I feel that this is too simplistic. Since disciples want to know their own state, I think that these detailed stages in Buddhism, especially Theravada Buddhism, are helpful. In yoga, when I talk to the teacher about detailed experiences, they often dismiss it as "that's just an experience, so it's not important," but I think it is good to be able to see these detailed stages and understand one's own state as in Buddhism. This is a personal opinion, and I am not saying anything about the yoga system. Both have their own merits, and yoga is good because it is open and inclusive, while Buddhism is good for study, but it is difficult to practice. I think that incorporating elements of Buddhism into yoga practice can deepen one's understanding of oneself.