This is a memory recorded as a body aura, which manifests as a concrete phenomenon of tension, but is usually unnoticed and dormant within the body. When it suddenly appears, it can sometimes become a trauma, or simply resurface as a "bad memory."

In cases of trauma, one may repeatedly dwell on it, while with bad memories, one may try to forget them or even re-experience them to overcome them. I think this is normal.

Some spiritual schools attempt to "remove" these memories to resolve them. However, there are also spiritual schools that focus on "accepting things as they are."

Although they may seem similar, these approaches are based on significantly different ways of thinking. And, as a result, the outcomes also differ.

▪️Problems:
- Trauma
- Unpleasant memories

▪️Methods of resolution:
- Removal
- Acceptance as they are

The "removal" school of thought literally removes the memory and considers that a solution. Similarly, the "acceptance as they are" school resolves the problem by accepting the phenomenon or memory.

In reality, some people mix these two approaches, making it difficult to distinguish between them. However, I believe that these schools are fundamentally based on different philosophies.

That being said, for very intense traumas, it may be better to remove them to some extent. The remaining part can then be accepted as it is. It is difficult and time-consuming to immediately accept a very intense trauma, so it may be better to remove it initially.

Different schools may have different approaches in this regard. Some schools may advocate for accepting even intense traumas "as they are," while others may believe that even minor unpleasant memories should be "removed."

In reality, this world operates according to "rules." Therefore, if one has performed an undesirable action, there is a cause and effect, and a corresponding rule exists. Simply removing traumas or unpleasant memories without understanding the "rules" can lead to the same phenomenon recurring, causing the same undesirable actions, and creating new traumas.

Therefore, it is important to "understand" the cause. For intense traumas, removing them initially may underestimate their significance, so it might be better not to remove them. Even for minor unpleasant memories, removing them can hinder "understanding."

Therefore, the basic approach should be to "accept" and understand. However, if these memories interfere with daily life, it may be necessary to "remove" them to some extent. It is best to accept unpleasant feelings "as they are" to the extent that they do not disrupt daily life.

Spiritual schools that focus on "removal" often deal with "barriers" and attempt to "separate" themselves while maintaining a positive state of vibration.

On the other hand, spiritual schools that focus on "acceptance" aim for "oneness" (without barriers).

There are differences in both philosophy and practice.

Although both may say similar things, there are cases where they are mixed up and difficult to distinguish. However, the "removal" school and the "acceptance" school seem to be fundamentally different.

In reality, as one's vibration increases, even when unpleasant memories resurface, simply "accepting" them can resolve the issue, leading to deeper relaxation, a slight release of tension, and a slight expansion of the aura.

When I say "accepting," I am using that word for explanation purposes. In reality, the situation is much simpler.

When an unpleasant feeling resurfaces from a memory, it briefly appears in the mind. Then, by accepting the situation, such as thinking, "Ah, that happened. My actions were not good. I feel a little embarrassed now. I wonder if I should have done something different," the memory is resolved, leading to deeper relaxation, a slight release of tension, and a slight strengthening and expansion of the aura. This happens with such simple things, and the phrase "accepting as they are" doesn't even come up. It's more about remembering the situation, observing it carefully, and understanding it to resolve it.

This is a very simple process. When one reaches this state, the "removal" school's practices, such as "removing bad auras to make them shiny" or "creating barriers to protect oneself," are generally unnecessary. Of course, there are exceptions, and in special cases, such protective measures may be needed. However, in most cases, "protecting oneself" becomes simply a cumbersome task.

"Removal-type" techniques (which involve creating barriers) require tremendous effort to protect oneself, so they are quite difficult. Even if one's vibration becomes high, corresponding effort is needed to protect it.

On the other hand, "as-is" techniques are easy, and (barriers, etc.) don't require doing anything specific. Problems with the aura, etc., are automatically resolved in a "natural" state. This seems like an easier way to live.

Through meditation, memories resurface. And even when seeing them, simply being "as-is" resolves them. By properly observing the memories, understanding emerges, and guidance for action is obtained, allowing one to understand the state of their aura and be forgiven.

Sometimes, the aura that is clinging to the body is not one's own aura, but rather irritation or anger from another person that has attached itself. Even in this case, by understanding the other person's anger or irritation, the aura that is clinging to them will dissolve and detach.

Similarly, people who practice "removal-type" techniques try to resolve the clinging aura by literally removing it. However, in this case, because they do not understand the root of the problem, similar phenomena may occur, and they may repeat the same actions, angering the other person and potentially creating trauma. In this case, a common phenomenon is that, despite studying spirituality, one mysteriously becomes "more easily angered," "has a lower boiling point for anger," or "is more susceptible to negative influences from the surroundings."

It seems that understanding and aiming for the fundamental resolution of the problem leads to a more long-term solution.

Eventually, naturally, the unraveling of memories seems to occur almost effortlessly, like simply walking, or, (based on a metaphor from a certain school of thought), "like water droplets evaporating in the sunlight," or "like snow melting as soon as it falls into the sea" (as expressed in "Rainbow and Crystal," p. 165).