People who have a higher self and people who do not.
In the spiritual world, the term "higher self" has been popular since the New Age era, but it seems that some people have a higher self, while others do not. When I say this, I hear voices saying, "There's no one without a higher self!" However, it's like this:
Those who are angels, or certain evolved extraterrestrials, or souls from the Lemurian era, originally lived in higher dimensions. They divided themselves into higher and lower dimensions, sending the lower "self" to reincarnate on this Earth in the third dimension. In this case, they left their higher abilities with their higher self, so they should have abilities like opening the third eye, precognition, or remote viewing, but they don't have those abilities, which is strange... So, it seems like the story is that, "I must be a lower self, and there must be a higher self!" When they meditate, they find it! The higher self has been watching over them!
Separately, some people misunderstand their soulmates (group souls) or guardian spirits as their higher self. Well, indeed, soulmates (group souls) can be considered a higher self in a broad sense, but it's more accurate to simply call them soulmates (group souls). Calling them a higher self feels a bit different.
So, what does it mean to not have a higher self? Please don't misunderstand, but people who are steadily progressing step by step are those who do not have a higher self. Starting from animals, eventually becoming humans, passing through the realm of hungry ghosts, the realm of Asuras, learning human emotions, and eventually knowing love... People who continue to grow step by step are those who do not have a higher self. This doesn't mean they are unhappy, because they have their soulmates (group souls) and guardian spirits, so they are not particularly unhappy. They simply have a different origin. This can be easily misunderstood, but it simply shows the way the world is, not a hierarchy of high and low. Everyone exists as they are, and it is a perfect world. There is nothing wrong with people who are steadily progressing, and in fact, that is the normal way. Even angels, or certain evolved extraterrestrials, or people from Lemuria, originally followed the same path. They are simply in different places.
That's why there are people who have a higher self and people who don't. When you tell people who don't have a higher self to "connect with your higher self," they might say, "What are you talking about?" (laughs) They might even say, "Those spiritual people are talking about higher selves, but they don't seem to be grounded!" Sometimes, that might be true.
Basically, understanding these differences will change how you interact with people who have a higher self and those who don't, and how you talk about spiritual things. It's a basic story about how the way you communicate should be different depending on the people you are talking to.
Well, I'm just writing whatever I want, so I'm not really concerned about who I'm talking to here.
People who have a higher self will eventually be able to integrate their lower self and higher self in this world, which will bring back their original abilities. So, why did they separate them in the first place? It's because they want to understand this three-dimensional world. If they had looked at the world from above from the beginning, they wouldn't be able to understand the three-dimensional world, so by separating them, they have the desire to understand.
Those who are angels, or certain evolved extraterrestrials, or souls from the Lemurian era, originally lived in higher dimensions. They divided themselves into higher and lower dimensions, sending the lower "self" to reincarnate on this Earth in the third dimension. In this case, they left their higher abilities with their higher self, so they should have abilities like opening the third eye, precognition, or remote viewing, but they don't have those abilities, which is strange... So, it seems like the story is that, "I must be a lower self, and there must be a higher self!" When they meditate, they find it! The higher self has been watching over them!
Separately, some people misunderstand their soulmates (group souls) or guardian spirits as their higher self. Well, indeed, soulmates (group souls) can be considered a higher self in a broad sense, but it's more accurate to simply call them soulmates (group souls). Calling them a higher self feels a bit different.
So, what does it mean to not have a higher self? Please don't misunderstand, but people who are steadily progressing step by step are those who do not have a higher self. Starting from animals, eventually becoming humans, passing through the realm of hungry ghosts, the realm of Asuras, learning human emotions, and eventually knowing love... People who continue to grow step by step are those who do not have a higher self. This doesn't mean they are unhappy, because they have their soulmates (group souls) and guardian spirits, so they are not particularly unhappy. They simply have a different origin. This can be easily misunderstood, but it simply shows the way the world is, not a hierarchy of high and low. Everyone exists as they are, and it is a perfect world. There is nothing wrong with people who are steadily progressing, and in fact, that is the normal way. Even angels, or certain evolved extraterrestrials, or people from Lemuria, originally followed the same path. They are simply in different places.
That's why there are people who have a higher self and people who don't. When you tell people who don't have a higher self to "connect with your higher self," they might say, "What are you talking about?" (laughs) They might even say, "Those spiritual people are talking about higher selves, but they don't seem to be grounded!" Sometimes, that might be true.
Basically, understanding these differences will change how you interact with people who have a higher self and those who don't, and how you talk about spiritual things. It's a basic story about how the way you communicate should be different depending on the people you are talking to.
Well, I'm just writing whatever I want, so I'm not really concerned about who I'm talking to here.
People who have a higher self will eventually be able to integrate their lower self and higher self in this world, which will bring back their original abilities. So, why did they separate them in the first place? It's because they want to understand this three-dimensional world. If they had looked at the world from above from the beginning, they wouldn't be able to understand the three-dimensional world, so by separating them, they have the desire to understand.
It feels like your higher self is above your head.
Recently, I've been experiencing something like that during meditation.
I sometimes feel that we might become one someday, but I'm not sure yet.
Sometimes I feel the presence of my higher self, but more often I don't.
It seems that my higher self appears when I request it.
In a book by Professor Honsan Hiroshi, it says the following:
It would be nice if something like "the true self" comes out of you and appears above your head, as if it were sitting there. It's not easy to achieve this, but it's something that must be done. You must be able to see yourself, your true self, from the outside. Because the true self is radiant. Everyone, please work hard to achieve this. "Spiritual Growth and Enlightenment" (by Hiroyuki Honzan).
This is similar, but what I have recently been seeing is much larger, several times the size of my body.
It feels like it's coming down from above, rather than coming out of me.
The first time I saw it, it was bright and golden, but I couldn't see it clearly. I intuitively knew it was gold, but it was partially hidden by a shadow or curtain, and the brightness was a little dimmed. The next time I saw it, the curtain was even thicker, the shadow was darker, and it was harder to see. Sometimes it appears as a dim, dark shadow. I interpret this as meaning that it is visible when my "illumination" is strong.
■The "Shutsushin" Technique in Esoteric Buddhism
In Esoteric Buddhism, there is a technique called "Shutsushin," which seems similar at first glance, but when I read the explanation, it feels a little different. However, it may be the same thing, just a difference in culture or school of thought.
"Shinkon" is a technique that involves creating a "yōshin," a spiritual double, through the cultivation of energy, and then releasing it from one's physical body to move around. (From "Secret Techniques! Introduction to Superpower Xian Dao" by Soichiro Koto).
I'm not specifically aiming for such a technique; I'm just meditating.
I didn't specifically cultivate energy for this purpose, but I sometimes practice the "So-ham" breathing meditation, so one could say that I was cultivating energy.
Well, sometimes my higher self appears, and sometimes it doesn't, so it's still in the observation phase.
■ It's different from meditating on the image of a guru or a god.
In some yoga schools, Zen, or Buddhist sects, I've heard that people meditate by creating an image of a guru or a god in their minds. I think there are such image meditations, but I wasn't doing an image meditation. I was simply continuing to meditate on my forehead and the crown of my head, and then suddenly I felt "something" above my head, and I felt like I saw a large presence. I judged that it was probably my higher self. It was a hunch.
By the way, before this image appeared, I had various inspirations, and I remembered the article "People with and without a Higher Self," and that's when I started seeing this higher self. So, it's possible that it's just an image. Or, perhaps it was always there, but I just didn't notice it.
Well, just because I saw it doesn't mean anything has changed so far, so for now, I'm just observing.
I sometimes feel that we might become one someday, but I'm not sure yet.
Sometimes I feel the presence of my higher self, but more often I don't.
It seems that my higher self appears when I request it.
In a book by Professor Honsan Hiroshi, it says the following:
It would be nice if something like "the true self" comes out of you and appears above your head, as if it were sitting there. It's not easy to achieve this, but it's something that must be done. You must be able to see yourself, your true self, from the outside. Because the true self is radiant. Everyone, please work hard to achieve this. "Spiritual Growth and Enlightenment" (by Hiroyuki Honzan).This is similar, but what I have recently been seeing is much larger, several times the size of my body.
It feels like it's coming down from above, rather than coming out of me.
The first time I saw it, it was bright and golden, but I couldn't see it clearly. I intuitively knew it was gold, but it was partially hidden by a shadow or curtain, and the brightness was a little dimmed. The next time I saw it, the curtain was even thicker, the shadow was darker, and it was harder to see. Sometimes it appears as a dim, dark shadow. I interpret this as meaning that it is visible when my "illumination" is strong.
■The "Shutsushin" Technique in Esoteric Buddhism
In Esoteric Buddhism, there is a technique called "Shutsushin," which seems similar at first glance, but when I read the explanation, it feels a little different. However, it may be the same thing, just a difference in culture or school of thought.
"Shinkon" is a technique that involves creating a "yōshin," a spiritual double, through the cultivation of energy, and then releasing it from one's physical body to move around. (From "Secret Techniques! Introduction to Superpower Xian Dao" by Soichiro Koto).I'm not specifically aiming for such a technique; I'm just meditating.
I didn't specifically cultivate energy for this purpose, but I sometimes practice the "So-ham" breathing meditation, so one could say that I was cultivating energy.
Well, sometimes my higher self appears, and sometimes it doesn't, so it's still in the observation phase.
■ It's different from meditating on the image of a guru or a god.
In some yoga schools, Zen, or Buddhist sects, I've heard that people meditate by creating an image of a guru or a god in their minds. I think there are such image meditations, but I wasn't doing an image meditation. I was simply continuing to meditate on my forehead and the crown of my head, and then suddenly I felt "something" above my head, and I felt like I saw a large presence. I judged that it was probably my higher self. It was a hunch.
By the way, before this image appeared, I had various inspirations, and I remembered the article "People with and without a Higher Self," and that's when I started seeing this higher self. So, it's possible that it's just an image. Or, perhaps it was always there, but I just didn't notice it.
Well, just because I saw it doesn't mean anything has changed so far, so for now, I'm just observing.
The small inner voice that calls out to me.
During meditation, I heard a faint voice, about one-third the volume of my own thoughts, calling me by my first name, "◯◯-san."
Recently, my meditations have been mostly free of thoughts, and I've been in a quiet state, so I could hear it clearly.
This voice has called out to me many times before, but until now, I haven't heard it so clearly.
Compared to that, it's not as distinct or clear as the thought waves I experienced when I channeled with aliens as a child. When I was a child, there was a classmate who was channeling with aliens, and when I got close to that person, I could hear their channeling, or rather, their thought waves, like a directional speaker, within a certain range. I tried to mimic that thought wave channel, and I was able to channel with aliens even when I wasn't near my classmate. I think there's probably a technology, perhaps alien technology, that allows for easy telepathy through thought waves, and that using such a machine would make it very easy to telepathically channel. Those thought waves were much clearer, 1.5 to 2 times stronger than my own normal thoughts, so I think there must be a technology that allows anyone to easily telepath.
For comparison, here are some examples:
Is this the higher self, or a guardian spirit, or a soulmate (group soul), or the voice of a friend, acquaintance, or past wife...? What is it? I somehow felt that it was the voice of a past wife or a woman who was close to me in a past life. It sounded like a woman. It also sounded a bit like the voice of a living relative, my aunt, but that aunt doesn't call me "◯◯-san," so I can tell it's not her based on the way she calls me.
I think I can identify who it is based on the feeling of the voice.
It's easy to understand when someone calls me by my name. I wouldn't call myself "◯◯-san" (my name) in my own words, so it's clear that it's not my own monologue, and it's clear that someone is calling out to me.
It's surprisingly clear. Will it become easier to hear from now on? I'm still observing.
Recently, my meditations have been mostly free of thoughts, and I've been in a quiet state, so I could hear it clearly.
This voice has called out to me many times before, but until now, I haven't heard it so clearly.
Compared to that, it's not as distinct or clear as the thought waves I experienced when I channeled with aliens as a child. When I was a child, there was a classmate who was channeling with aliens, and when I got close to that person, I could hear their channeling, or rather, their thought waves, like a directional speaker, within a certain range. I tried to mimic that thought wave channel, and I was able to channel with aliens even when I wasn't near my classmate. I think there's probably a technology, perhaps alien technology, that allows for easy telepathy through thought waves, and that using such a machine would make it very easy to telepathically channel. Those thought waves were much clearer, 1.5 to 2 times stronger than my own normal thoughts, so I think there must be a technology that allows anyone to easily telepath.
For comparison, here are some examples:
- - When considering the strength and clarity of one's own thoughts as 1,
- The strength and clarity of telepathy through alien technology is set at 1.5 to 2.
- The inner, small voice that is calling to me this time is approximately 0.3.
Is this the higher self, or a guardian spirit, or a soulmate (group soul), or the voice of a friend, acquaintance, or past wife...? What is it? I somehow felt that it was the voice of a past wife or a woman who was close to me in a past life. It sounded like a woman. It also sounded a bit like the voice of a living relative, my aunt, but that aunt doesn't call me "◯◯-san," so I can tell it's not her based on the way she calls me.
I think I can identify who it is based on the feeling of the voice.
It's easy to understand when someone calls me by my name. I wouldn't call myself "◯◯-san" (my name) in my own words, so it's clear that it's not my own monologue, and it's clear that someone is calling out to me.
It's surprisingly clear. Will it become easier to hear from now on? I'm still observing.
Two types of telepathic channeling.
The guide told me that there are two types of telepathy and channeling.
- When auras come into contact and information is transmitted. This can be conveyed through "sensations," "words (random thoughts, ideas)," and "images," either individually or in combination. It is transmitted as "inspiration."
- When thought waves are caught. When thought waves are sent. This is mainly transmitted through "words (random thoughts, ideas)." "Sensations" are rare, and the feeling of "inspiration" is faint.
Telepathy and channeling are similar, but they mostly fall into these two categories. In the case of thought waves, I speculate that "images" are either almost nonexistent or only available to advanced practitioners (I don't need to worry about it yet).
When I receive information from the guide, it is usually through the former "inspiration," which seems to be carried out through aura contact. The content of this article is also being conveyed through this inspiration.
This morning's "The small inner voice that calls out to me."」 seems to be the latter type of mental wave.
Mental waves are like shaking a rope in tug-of-war from one side, and the vibration is transmitted to the other side. Or, it's like the image of waving a magic wand in Harry Potter, and some kind of magic flies away. Only the vibration is transmitted and received by the other person.
For example, when you feel a warm feeling when someone has a good feeling towards you, or when you have a headache when someone has malicious intent, that is likely due to these mental waves.
Mental waves can easily penetrate aura-based defenses, so it's better not to be hated by others. Perhaps it's best to live a peaceful and inconspicuous life.
■ No one has their own ideas in meetings.
When you understand the mechanism of telepathy and channeling, you realize that in meetings, neither you nor the other person has their own ideas. The moment the auras come into contact, the mixed auras no longer have a distinction between "self" and "other." Afterwards, if the aura comes to your side, it becomes your idea, and if it goes to the other person's side, it becomes their idea. However, it's not always clear which one it is, and often it gets cut off, and the same inspiration is transmitted to both parties, and then mixed and fixed as understanding within yourself. Indeed, you might be able to say that it's your idea if you further consider it within yourself, but at the point when the auras are mixed, there is neither self nor other. Even if someone doesn't participate in the meeting, if their aura is mixed, it seems like they would receive the idea. ... It's a bit difficult to understand, but it seems that the results are not always determined by attitude or speech.
Therefore, for example, if a CEO of a venture company claims "this is my idea" and monopolizes the stock, it may be exploiting the labor of others in some cases. There may be truly original achievements in the world, but are there any venture companies that don't have meetings or consultations with others? Indeed, many free riders come to venture companies, so it's important not to give them anything, but if you don't give it to the people who should receive it, it becomes "taking" away. Having great power is difficult to use, and it can also create liabilities.
There is a famous story about Apple's Steve Jobs, who refused to distribute shares to other employees at the time of the IPO, while Steve Wozniak gave his shares to the employees. Steve Jobs is famous as a charismatic and popular figure, but in terms of aura, it doesn't necessarily seem like it was entirely his achievement. By the way, I saw in a dream that there are a certain number of people who hate him, and that hatred seems to be the cause of cancer or premature death. Well, there is no certainty, and it's just a fantasy story, but I feel like it's telling some kind of truth. Steve Jobs may just be a symbol in a dream, and it could be anyone, and perhaps it's a warning to be careful of similar situations.
- When auras come into contact and information is transmitted. This can be conveyed through "sensations," "words (random thoughts, ideas)," and "images," either individually or in combination. It is transmitted as "inspiration."
- When thought waves are caught. When thought waves are sent. This is mainly transmitted through "words (random thoughts, ideas)." "Sensations" are rare, and the feeling of "inspiration" is faint.
Telepathy and channeling are similar, but they mostly fall into these two categories. In the case of thought waves, I speculate that "images" are either almost nonexistent or only available to advanced practitioners (I don't need to worry about it yet).
When I receive information from the guide, it is usually through the former "inspiration," which seems to be carried out through aura contact. The content of this article is also being conveyed through this inspiration.
This morning's "The small inner voice that calls out to me."」 seems to be the latter type of mental wave.
Mental waves are like shaking a rope in tug-of-war from one side, and the vibration is transmitted to the other side. Or, it's like the image of waving a magic wand in Harry Potter, and some kind of magic flies away. Only the vibration is transmitted and received by the other person.
For example, when you feel a warm feeling when someone has a good feeling towards you, or when you have a headache when someone has malicious intent, that is likely due to these mental waves.
Mental waves can easily penetrate aura-based defenses, so it's better not to be hated by others. Perhaps it's best to live a peaceful and inconspicuous life.
■ No one has their own ideas in meetings.
When you understand the mechanism of telepathy and channeling, you realize that in meetings, neither you nor the other person has their own ideas. The moment the auras come into contact, the mixed auras no longer have a distinction between "self" and "other." Afterwards, if the aura comes to your side, it becomes your idea, and if it goes to the other person's side, it becomes their idea. However, it's not always clear which one it is, and often it gets cut off, and the same inspiration is transmitted to both parties, and then mixed and fixed as understanding within yourself. Indeed, you might be able to say that it's your idea if you further consider it within yourself, but at the point when the auras are mixed, there is neither self nor other. Even if someone doesn't participate in the meeting, if their aura is mixed, it seems like they would receive the idea. ... It's a bit difficult to understand, but it seems that the results are not always determined by attitude or speech.
Therefore, for example, if a CEO of a venture company claims "this is my idea" and monopolizes the stock, it may be exploiting the labor of others in some cases. There may be truly original achievements in the world, but are there any venture companies that don't have meetings or consultations with others? Indeed, many free riders come to venture companies, so it's important not to give them anything, but if you don't give it to the people who should receive it, it becomes "taking" away. Having great power is difficult to use, and it can also create liabilities.
There is a famous story about Apple's Steve Jobs, who refused to distribute shares to other employees at the time of the IPO, while Steve Wozniak gave his shares to the employees. Steve Jobs is famous as a charismatic and popular figure, but in terms of aura, it doesn't necessarily seem like it was entirely his achievement. By the way, I saw in a dream that there are a certain number of people who hate him, and that hatred seems to be the cause of cancer or premature death. Well, there is no certainty, and it's just a fantasy story, but I feel like it's telling some kind of truth. Steve Jobs may just be a symbol in a dream, and it could be anyone, and perhaps it's a warning to be careful of similar situations.
Based on the aura, let's solve the mystery of Summer Day and Samuyama.
The definition of Samadhi varies, but one example is found in Yoga Sutra 4.1-3.
4.1-3) Dharana is the concentration of the mind on a specific object. The continuous flow of knowledge of that object is Dhyana. When that becomes such that it only reflects the meaning, that is Samadhi. "Raj Yoga (by Swami Vivekananda)."
This definition of Samadhi, while seemingly simple, is a mysterious and complex concept. Also, as previously mentioned, Samyama is said to involve Dharana (concentration), Dhyana (meditation), and Samadhi occurring simultaneously, which is another mysterious concept.
However, recently, I realized that applying a modern understanding of auras to Samadhi and Samyama can surprisingly lead to a clearer understanding. This is my hypothesis, and it is not something I have read in a book, so please do not take it as gospel.
First, we will proceed step by step from Pratyahara (sense control).
■ Pratyahara (sense control)
This is described as controlling the senses and withdrawing the five senses. This is the stage where we enter the inner world, according to the eight limbs of Yoga Sutra.
From an aura perspective, this means "stabilizing the aura." When the aura is unstable and radiating outwards, the aura can come into contact with other auras, leading to the random acquisition of information. Stabilizing the aura prevents the unconscious picking up of external information.
■ Dharana (concentration)
From an aura perspective, this means "maintaining the aura in a specific shape."
■ Dhyana (meditation)
When Dharana (concentration) remains stable for a long time, it becomes Dhyana (meditation). This means "maintaining the aura in a specific shape for a longer period." There are various types of meditation, but when meditating on a real-world phenomenon, object, or person, there is a "target," so it includes "extending the aura and connecting it to the target, and maintaining that state."
■ Samadhi (absorption)
According to the definition in the Yoga Sutra, "when it becomes such that it only reflects the meaning, that is Samadhi." From an aura perspective, this can be interpreted as "the aura of the other person, which has a shape, and the aura of oneself, which also has a shape, come into contact and mix, losing their shape. The mixing of auras creates 'meaning,' and that meaning is reflected." Therefore, Samadhi can be said to be the contact and merging of auras.
A question arises: If it is simply the contact of auras, it should occur frequently without any practice. So, why is Samadhi considered such an important state? Perhaps, it is because "one does not notice it" without practice. People who have not undergone purification may experience the contact of auras, but they may not realize that it is Samadhi and that it represents the state of the other person. Instead, they may simply process it as a random thought.
If one has not undergone sufficient purification, it is not possible to interpret the contents of the aura when the auras mix, so purification and concentration are prerequisites for Samadhi, which allows the "meaning" to emerge.
However, since there are various definitions of Samadhi, which can be confusing, it is probably best not to try to encompass all of them. Here, we can understand Samadhi as simply having the same properties as the contact of auras.
■ Samyama (comprehensive control)
As mentioned earlier, Samyama is said to involve Dharana (concentration), Dhyana (meditation), and Samadhi occurring simultaneously. Interpreting this from an aura perspective:
First, the prerequisites are:
- Purification
- Pratyahara (sense control): stabilizing the aura.
The following three things occur simultaneously in Samyama:
- Dharana (concentration): concentrating the aura in a specific area.
- Dhyana (meditation): extending the aura to the target and "thinking" about it by connecting it.
- Samadhi (absorption): reading the "meaning" from the aura that has come into contact.
When considered in this way, each has a different role, so it is easier to understand. What was difficult to understand based on the original meaning of the Yoga Sutra can be better understood based on the understanding of auras.
Again, this is just a hypothesis, not something I read in a book.
Now, if Samyama is like this, the following from the Yoga Sutra can also be understood:
3-5) (Through Samyama) the light of knowledge comes. "Raj Yoga (by Swami Vivekananda)."
If Samyama is like this, then it is true that "knowledge" will come.
First, as a fundamental premise, one must have a purified and stable aura, and be able to freely control the aura with the power of one's will. Furthermore, by becoming sensitive to the aura, one can begin to read its contents. It is at that time that "Samayama" becomes possible. Therefore, it is understandable that "the light of knowledge" comes through Samayama.
Furthermore, according to the Yoga Sutras, it is written that "one should begin with the coarser aspects and gradually progress to the more subtle aspects in the practice of Samayama." This also makes sense. It seems that one should start by reading the aura from easily understandable things, and as one's senses become sharper, one can read more subtle things.
I feel that the mystery of Samayama has been largely resolved. This is just a hypothesis, though.
Related article: The Mystery of Samayama (Samyama, Zōsei)
4.1-3) Dharana is the concentration of the mind on a specific object. The continuous flow of knowledge of that object is Dhyana. When that becomes such that it only reflects the meaning, that is Samadhi. "Raj Yoga (by Swami Vivekananda)."
This definition of Samadhi, while seemingly simple, is a mysterious and complex concept. Also, as previously mentioned, Samyama is said to involve Dharana (concentration), Dhyana (meditation), and Samadhi occurring simultaneously, which is another mysterious concept.
However, recently, I realized that applying a modern understanding of auras to Samadhi and Samyama can surprisingly lead to a clearer understanding. This is my hypothesis, and it is not something I have read in a book, so please do not take it as gospel.
First, we will proceed step by step from Pratyahara (sense control).
■ Pratyahara (sense control)
This is described as controlling the senses and withdrawing the five senses. This is the stage where we enter the inner world, according to the eight limbs of Yoga Sutra.
From an aura perspective, this means "stabilizing the aura." When the aura is unstable and radiating outwards, the aura can come into contact with other auras, leading to the random acquisition of information. Stabilizing the aura prevents the unconscious picking up of external information.
■ Dharana (concentration)
From an aura perspective, this means "maintaining the aura in a specific shape."
■ Dhyana (meditation)
When Dharana (concentration) remains stable for a long time, it becomes Dhyana (meditation). This means "maintaining the aura in a specific shape for a longer period." There are various types of meditation, but when meditating on a real-world phenomenon, object, or person, there is a "target," so it includes "extending the aura and connecting it to the target, and maintaining that state."
■ Samadhi (absorption)
According to the definition in the Yoga Sutra, "when it becomes such that it only reflects the meaning, that is Samadhi." From an aura perspective, this can be interpreted as "the aura of the other person, which has a shape, and the aura of oneself, which also has a shape, come into contact and mix, losing their shape. The mixing of auras creates 'meaning,' and that meaning is reflected." Therefore, Samadhi can be said to be the contact and merging of auras.
A question arises: If it is simply the contact of auras, it should occur frequently without any practice. So, why is Samadhi considered such an important state? Perhaps, it is because "one does not notice it" without practice. People who have not undergone purification may experience the contact of auras, but they may not realize that it is Samadhi and that it represents the state of the other person. Instead, they may simply process it as a random thought.
If one has not undergone sufficient purification, it is not possible to interpret the contents of the aura when the auras mix, so purification and concentration are prerequisites for Samadhi, which allows the "meaning" to emerge.
However, since there are various definitions of Samadhi, which can be confusing, it is probably best not to try to encompass all of them. Here, we can understand Samadhi as simply having the same properties as the contact of auras.
■ Samyama (comprehensive control)
As mentioned earlier, Samyama is said to involve Dharana (concentration), Dhyana (meditation), and Samadhi occurring simultaneously. Interpreting this from an aura perspective:
First, the prerequisites are:
- Purification
- Pratyahara (sense control): stabilizing the aura.
The following three things occur simultaneously in Samyama:
- Dharana (concentration): concentrating the aura in a specific area.
- Dhyana (meditation): extending the aura to the target and "thinking" about it by connecting it.
- Samadhi (absorption): reading the "meaning" from the aura that has come into contact.
When considered in this way, each has a different role, so it is easier to understand. What was difficult to understand based on the original meaning of the Yoga Sutra can be better understood based on the understanding of auras.
Again, this is just a hypothesis, not something I read in a book.
Now, if Samyama is like this, the following from the Yoga Sutra can also be understood:
3-5) (Through Samyama) the light of knowledge comes. "Raj Yoga (by Swami Vivekananda)."
If Samyama is like this, then it is true that "knowledge" will come.
First, as a fundamental premise, one must have a purified and stable aura, and be able to freely control the aura with the power of one's will. Furthermore, by becoming sensitive to the aura, one can begin to read its contents. It is at that time that "Samayama" becomes possible. Therefore, it is understandable that "the light of knowledge" comes through Samayama.
Furthermore, according to the Yoga Sutras, it is written that "one should begin with the coarser aspects and gradually progress to the more subtle aspects in the practice of Samayama." This also makes sense. It seems that one should start by reading the aura from easily understandable things, and as one's senses become sharper, one can read more subtle things.
I feel that the mystery of Samayama has been largely resolved. This is just a hypothesis, though.
Related article: The Mystery of Samayama (Samyama, Zōsei)
When I hear a small, gentle voice, my heart shines like a crystal.
Recently.During meditation, a voice calling me by my given name, "◯◯-san," suddenly became clear. When I hear the voice, my heart suddenly becomes clear and begins to shine like a crystal. It's as if a beautiful holy water is purifying the crystal, making it shine. The sound is so beautiful that it doesn't seem to belong to this world.
I'm not yet sure if the entity is a fairy, an angel, a guardian spirit, or my higher self. But it's been a long time, perhaps the longest in this lifetime, since I've made contact with such a pure being, or maybe it's the highest I've ever experienced. It's possible that it has always been there, but I just haven't noticed it.
Based on the way it calls me, it seems to be female, so it's probably not my higher self. It's less likely to be a fairy, and if it is something, it could be an angel or a guardian spirit, or perhaps a past wife. It might be an angel's guardian spirit. Since the voice sounds feminine, and it's said that the higher self has no gender, I'm excluding the higher self for now.
Well, I don't know who it is, but I've been hearing it about once every few days recently. If I were to compare it, it's like the scene in the live-action version of Cinderella where Cinderella sings a cappella, but the sound is three times more beautiful and clear.
I'm still observing.
So far, there have been no calls beyond just my name.
Even so, this call stimulates my heart, and for a moment, the change in my heart's state made me realize that my current state is still far from ideal. It seems that my aura is still quite rough. Even that brief moment of hearing and feeling the vibrations of that noble and pure voice was enough to make me aware of myself. I've been practicing yoga and meditation to purify myself, but I realized that I still have a long way to go.
If I were to describe the feeling of that voice in words, I might call it "divine energy" (although I haven't experienced anything else to compare it to).
If I'm going to seriously change my aura in this direction, it might be difficult to do so if I live in a city.
Until now, I thought the most powerful spiritual spot was my meditation space, and I thought that was possible even in the city, but this experience has made me a little unsure. Perhaps it would be better to live in a more rural area with a lower population density. But it's not something I need to rush into.
I'm not yet sure if the entity is a fairy, an angel, a guardian spirit, or my higher self. But it's been a long time, perhaps the longest in this lifetime, since I've made contact with such a pure being, or maybe it's the highest I've ever experienced. It's possible that it has always been there, but I just haven't noticed it.
Based on the way it calls me, it seems to be female, so it's probably not my higher self. It's less likely to be a fairy, and if it is something, it could be an angel or a guardian spirit, or perhaps a past wife. It might be an angel's guardian spirit. Since the voice sounds feminine, and it's said that the higher self has no gender, I'm excluding the higher self for now.
Well, I don't know who it is, but I've been hearing it about once every few days recently. If I were to compare it, it's like the scene in the live-action version of Cinderella where Cinderella sings a cappella, but the sound is three times more beautiful and clear.
I'm still observing.
So far, there have been no calls beyond just my name.
Even so, this call stimulates my heart, and for a moment, the change in my heart's state made me realize that my current state is still far from ideal. It seems that my aura is still quite rough. Even that brief moment of hearing and feeling the vibrations of that noble and pure voice was enough to make me aware of myself. I've been practicing yoga and meditation to purify myself, but I realized that I still have a long way to go.
If I were to describe the feeling of that voice in words, I might call it "divine energy" (although I haven't experienced anything else to compare it to).
If I'm going to seriously change my aura in this direction, it might be difficult to do so if I live in a city.
Until now, I thought the most powerful spiritual spot was my meditation space, and I thought that was possible even in the city, but this experience has made me a little unsure. Perhaps it would be better to live in a more rural area with a lower population density. But it's not something I need to rush into.
Power spots are originally places for prayer and meditation, and not places to discard negative energy.
It seems like this is something that is often said, and I think it is true.
Recently, there has been a boom in "power spots," and many people are casually visiting them for sightseeing, such as Sedona. These power spots are originally places for prayer and meditation.
However, if people think of them as just ordinary tourist destinations and go there as "people who want to get rid of impurities" or "people who want to make requests," then low-level energy or auras accumulate in the power spot, causing it to stagnate.
Power spots have a strong energy and a cleansing effect, which is fundamentally based on geographical and magnetic factors. In addition, there may be magnetic fields created by people's prayers. However, the basic way to use a power spot is for people who normally meditate or pray to go to the power spot and enhance the power of meditation and prayer.
Well, everything is about balance. If the geographical magnetic field is strong or if there are a relatively large number of people who meditate or pray, it might be okay. However, as a place becomes popular, if people who do not meditate or pray flock to the power spot, the place may stagnate. In countries like the United States, where nature is abundant and the population is small, there may not be as many problems. However, Japan has a large population.
Well, this is a story that is often heard. Many of the famous power spots are likely to be stagnant. There are probably many cases where people who go to power spots actually become more impure.
I think it would be much better to create a good power spot by meditating and praying every day in your own meditation space, rather than going to those stagnant power spots. It is important to create a good atmosphere in the space where you spend a long time, such as your home.
However, even so, geographical power spots are attractive, so I have been a little hesitant about where to create my own meditation space recently.
Recently, there has been a boom in "power spots," and many people are casually visiting them for sightseeing, such as Sedona. These power spots are originally places for prayer and meditation.
However, if people think of them as just ordinary tourist destinations and go there as "people who want to get rid of impurities" or "people who want to make requests," then low-level energy or auras accumulate in the power spot, causing it to stagnate.
Power spots have a strong energy and a cleansing effect, which is fundamentally based on geographical and magnetic factors. In addition, there may be magnetic fields created by people's prayers. However, the basic way to use a power spot is for people who normally meditate or pray to go to the power spot and enhance the power of meditation and prayer.
Well, everything is about balance. If the geographical magnetic field is strong or if there are a relatively large number of people who meditate or pray, it might be okay. However, as a place becomes popular, if people who do not meditate or pray flock to the power spot, the place may stagnate. In countries like the United States, where nature is abundant and the population is small, there may not be as many problems. However, Japan has a large population.
Well, this is a story that is often heard. Many of the famous power spots are likely to be stagnant. There are probably many cases where people who go to power spots actually become more impure.
I think it would be much better to create a good power spot by meditating and praying every day in your own meditation space, rather than going to those stagnant power spots. It is important to create a good atmosphere in the space where you spend a long time, such as your home.
However, even so, geographical power spots are attractive, so I have been a little hesitant about where to create my own meditation space recently.
During meditation, my mind feels like a band of light.
It's like a band of light extending from the center of my head, like a "tongue."
When I'm meditating and calming my mind, that band of light stays centered in my head.
On the other hand, when my mind is exploring different parts of my body, that band of light extends and explores that area with the tip of the band of light.
Well, it's not really a "light" in the literal sense, but it feels something like that.
When exploring different parts of my head, I can clearly feel it.
When exploring my body, it feels like a thin line extending. The tip feels very sensitive.
Until recently, when exploring my body's sensations, I only felt sensations at the tip. But recently, I've started to feel the sensation of a band of light extending.
Come to think of it, I've also had similar feelings before, but recently, that sensation has become a little clearer.
■Gopi Krishna's Experience
I remembered a book that describes a similar experience.
What baffled me was the band of light that constantly interacts with the functions of my bodily tissues. That band extends through the spinal cord and other nerves, reaching the heart, liver, stomach, and other organs, controlling them in a strange way. (Omitted) I was repeatedly amazed by the way that band moves, instantly going to any place where there is a distortion or twist in the complex nervous system. "Kundalini" (by Gopi Krishna)
I don't have such a clear sensation yet, but it seems to be quite similar.
When I'm meditating and calming my mind, that band of light stays centered in my head.
On the other hand, when my mind is exploring different parts of my body, that band of light extends and explores that area with the tip of the band of light.
Well, it's not really a "light" in the literal sense, but it feels something like that.
When exploring different parts of my head, I can clearly feel it.
When exploring my body, it feels like a thin line extending. The tip feels very sensitive.
Until recently, when exploring my body's sensations, I only felt sensations at the tip. But recently, I've started to feel the sensation of a band of light extending.
Come to think of it, I've also had similar feelings before, but recently, that sensation has become a little clearer.
■Gopi Krishna's Experience
I remembered a book that describes a similar experience.
What baffled me was the band of light that constantly interacts with the functions of my bodily tissues. That band extends through the spinal cord and other nerves, reaching the heart, liver, stomach, and other organs, controlling them in a strange way. (Omitted) I was repeatedly amazed by the way that band moves, instantly going to any place where there is a distortion or twist in the complex nervous system. "Kundalini" (by Gopi Krishna)
I don't have such a clear sensation yet, but it seems to be quite similar.
The fortune tellers of Group Soul that I saw in a dream.
In my group soul, there are many fortune tellers, and they have memories of past lives.
... Well, generally, let's consider this as a dream. I'd like to write down some of the things I saw in my dreams.
■ A female fortune teller in a port town in southeastern Spain
I don't remember the exact name of the town, but it was probably somewhere near Murcia or a little further south. She earned a living by running a small fortune-telling shop and used a "crystal ball," a common tool for fortune tellers. I think it was probably the Middle Ages, around the 15th century or earlier, during the early days of the Age of Exploration.
At that time, natural crystal balls were readily available at relatively low prices. The first one she used was about 15cm in diameter, and the next one she acquired was a higher-quality crystal ball, probably around 20-25cm in diameter. It was a good crystal ball, although it had some cracks due to being natural.
She would peer intently into the crystal ball to see visions.
She would read the faintly reflected images in the crystal and use them for fortune-telling.
When fortune-telling, she would ask the client to strongly imagine the issue they wanted to know about, and she would use that image as a key to trace the information.
For example, she fortune-told things like:
- "I can't find a bag I want to use, so please help me find it." → "Open the small storage room behind your house, and take one step forward from the door, and reach out with your left hand, slightly above your shoulder, where it's hidden by other things." → This was during her later years, so she was quite accurate. She was so confident that she even offered a 50% discount on the next reading if she was wrong. Of course, she was right. She seemed to have remotely viewed the client opening the door and discovering the bag.
- "I want you to look into the future of a marriage between relatives." → "The compatibility is neither good nor bad, about 60%. They will have various dissatisfactions with each other, but they will live together with mutual respect," was the result of the fortune-telling. She used the crystal ball, but also seemed to use remote viewing to glimpse the future. She observed the actual wedding and some arguments between the couple, and based on that, she gave the 60% compatibility rating.
I think that crystal ball would be worth a lot of money now. I don't know where it went.
■ A fortune teller who felt the limits of remote viewing
This is the same life as I wrote about before, but this time, I felt the limits of remote viewing.
The two types of remote viewing she could do were:
- Remote viewing of the past and future (same type as the crystal ball remote viewing above)
- Remote viewing by astral projection to confirm the situation in detail.
She could see the past and future of a person, and while that was accurate, she realized that "being accurate doesn't necessarily make that person's life better." Even with just the remote viewing mentioned above, the accuracy was quite high, and with the latter method, she could "observe" more details, leading to a more concrete understanding.
While the former method was often sufficient, combining it with the latter method increased the accuracy significantly, but from a counseling perspective, the accuracy itself is not that important... That was her understanding.
Rather, whether or not it's accurate is irrelevant; what's important is the person's own understanding and way of life. If a person has that, then remote viewing might even be a hindrance... That was her realization.
People who come for fortune-telling get excited or surprised when they hear about their past... That's all. People who are truly serious about changing their lives don't seem to come for fortune-telling. Even if she remotely viewed their past or future timeline and told them about it, it might not be helpful to the client, which was a lesson she learned in that life.
In fact, even now I think that even if you can see the past or the future, that's not the most important thing. What's more important is a worldview, a true understanding of the world, and an understanding of the heart and the true self (Atman), and that's what truly matters. Seeing the past or future through remote viewing might not contribute much to personal growth... I think.
In reality, even though I practice remote viewing, it's for my own growth, but the remote viewing itself is not that important; the process is what matters. Even if you remotely view and "guess" something about a client, it doesn't have much meaning.
Therefore, I think it's better to avoid being distracted by such abilities and instead focus on spiritual practices like meditation or prayer. That's the lesson I learned from remembering a past life in a group soul.
■ Group Soul and Reincarnation
In a group soul, we share lives with each other. When a person dies, there are two possibilities: either the soul is directly reincarnated into a new body, without joining the group soul, or the soul first joins the group soul and then separates from it to be reincarnated into a new body. I am only a small part of that, but that's the story.
In my current life, it seems that abilities were deemed a hindrance, so I haven't manifested any abilities yet. This is as expected.
Furthermore, having abilities can be dangerous. One member of my group soul was kidnapped and imprisoned by the Nazis, where they were subjected to torture and forced to remotely view the war situation. The torture was severe, with a ring-shaped device placed on their head, secured to their skull with screws at multiple points, and connected to chains, making it impossible to escape. It seems they experienced intense pain whenever they turned their head while sleeping, causing them to wake up abruptly. It's truly frightening how cruelly humans can act.
Even now, having abilities can be dangerous. While there are known ability users, there are likely many more hidden individuals with significant abilities.
Instead of using one's own abilities, it's safer to ask angels for help and only inquire about what is necessary. If a channeler who can communicate with angels is subjected to torture and forced to channel, the angels will abandon the channeler. Angels are incredibly cool in that regard. While someone with abilities might break under torture, it's safer to reincarnate without abilities and only channel when necessary. The world is full of unexpected dangers.
The soul in that lifetime is now dispersed within the group soul, and fragments of that soul are healing the memories of the torture, like an inner child. They likely would have sought revenge for the pain they endured, but now they seem calm. The revenge of ability users can be incredibly persistent and powerful, capable of influencing the fate of nations. This revenge often occurs remotely, making it difficult to trace and resolve, leading to the downfall of nations or the untimely death of leaders. It's better to avoid incurring the wrath of ability users. It's not like Darth Vader from Star Wars, but ability users can remotely cause heart attacks or suffocate someone, or even forcibly rip the soul of a baby from its mother during reincarnation and force it into the body of a baby in a poverty-stricken family. It's especially important to avoid incurring the wrath of ability users. They might even remember these things for decades or even centuries, and ability users can perform such manipulations instantly, even across lifetimes.
Of course, it's best to avoid incurring the wrath of anyone, not just ability users.
There are still ignorant people who torture ability users, unaware that they will be severely punished later. Therefore, it's still better for ability users to stay out of the public eye. It's even better to be born without abilities and leave the use of abilities to guardian spirits or higher selves, especially in a dangerous world like this.
As an exception, if a group of ability users are forming a gang and causing trouble, they may be defending themselves, so it may not be easy to punish them. However, in such cases, it becomes a messy situation, with both sides engaging in extremely cruel acts. It would be like something out of Harry Potter. I haven't heard much about such things recently, but I've heard rumors about them from the Middle Ages.
...Well, it's just a dream.
■Everything is Perfect
People tend to quickly judge things as good or bad, but I believe that everything is perfect. Success is perfect, and failure is perfect. Human judgments do not determine the goodness or badness of things; everything is perfect. There's not much point in seeking success through divination, because even results that seem successful are inherently perfect, and even failures are perfect.
My group soul's fortune teller said, "I've lost interest in consulting with people who ask what's good through divination." They seem to have reached a point where they transcend the discussion of probability, such as whether or not something will come true. It's natural for things to come true, but what does it mean if they do? In fact, there have been times when being too accurate has directly hurt the feelings of the client. No matter what someone is struggling with and what choice they make, it's perfect either way, so they should do whatever they want. The only thing I would add is that they should make a choice that they won't regret. Otherwise, they can basically do whatever they want. Of course, even if there is regret later, that regret is also part of the perfection. However, people should choose the option that they won't regret. Without some criteria for judgment, it becomes impossible to know what to do. The criteria can be "happiness." Some people ask fortune tellers, "Which option will make you happier?" But I think it's okay if they don't regret it, either way. There's short-term happiness and long-term happiness. If they choose an option that allows them to learn and not regret it, that's a good choice. In that case, you might not even need a fortune teller.
As a basic principle for counseling and consulting, I think it is good to use the words of the counselor or consultant as a means of "verification." The ultimate judgment should always be your own, but having someone else point out aspects you may not be aware of can help you gain a more comprehensive understanding. The fundamental principle is not to delegate judgment to others. If you delve deeply into fortune-telling, it might end up being more like consulting, and the price would likely be completely different.
... Well, generally, let's consider this as a dream. I'd like to write down some of the things I saw in my dreams.
■ A female fortune teller in a port town in southeastern Spain
I don't remember the exact name of the town, but it was probably somewhere near Murcia or a little further south. She earned a living by running a small fortune-telling shop and used a "crystal ball," a common tool for fortune tellers. I think it was probably the Middle Ages, around the 15th century or earlier, during the early days of the Age of Exploration.
At that time, natural crystal balls were readily available at relatively low prices. The first one she used was about 15cm in diameter, and the next one she acquired was a higher-quality crystal ball, probably around 20-25cm in diameter. It was a good crystal ball, although it had some cracks due to being natural.
She would peer intently into the crystal ball to see visions.
She would read the faintly reflected images in the crystal and use them for fortune-telling.
When fortune-telling, she would ask the client to strongly imagine the issue they wanted to know about, and she would use that image as a key to trace the information.
For example, she fortune-told things like:
- "I can't find a bag I want to use, so please help me find it." → "Open the small storage room behind your house, and take one step forward from the door, and reach out with your left hand, slightly above your shoulder, where it's hidden by other things." → This was during her later years, so she was quite accurate. She was so confident that she even offered a 50% discount on the next reading if she was wrong. Of course, she was right. She seemed to have remotely viewed the client opening the door and discovering the bag.
- "I want you to look into the future of a marriage between relatives." → "The compatibility is neither good nor bad, about 60%. They will have various dissatisfactions with each other, but they will live together with mutual respect," was the result of the fortune-telling. She used the crystal ball, but also seemed to use remote viewing to glimpse the future. She observed the actual wedding and some arguments between the couple, and based on that, she gave the 60% compatibility rating.
I think that crystal ball would be worth a lot of money now. I don't know where it went.
■ A fortune teller who felt the limits of remote viewing
This is the same life as I wrote about before, but this time, I felt the limits of remote viewing.
The two types of remote viewing she could do were:
- Remote viewing of the past and future (same type as the crystal ball remote viewing above)
- Remote viewing by astral projection to confirm the situation in detail.
She could see the past and future of a person, and while that was accurate, she realized that "being accurate doesn't necessarily make that person's life better." Even with just the remote viewing mentioned above, the accuracy was quite high, and with the latter method, she could "observe" more details, leading to a more concrete understanding.
While the former method was often sufficient, combining it with the latter method increased the accuracy significantly, but from a counseling perspective, the accuracy itself is not that important... That was her understanding.
Rather, whether or not it's accurate is irrelevant; what's important is the person's own understanding and way of life. If a person has that, then remote viewing might even be a hindrance... That was her realization.
People who come for fortune-telling get excited or surprised when they hear about their past... That's all. People who are truly serious about changing their lives don't seem to come for fortune-telling. Even if she remotely viewed their past or future timeline and told them about it, it might not be helpful to the client, which was a lesson she learned in that life.
In fact, even now I think that even if you can see the past or the future, that's not the most important thing. What's more important is a worldview, a true understanding of the world, and an understanding of the heart and the true self (Atman), and that's what truly matters. Seeing the past or future through remote viewing might not contribute much to personal growth... I think.
In reality, even though I practice remote viewing, it's for my own growth, but the remote viewing itself is not that important; the process is what matters. Even if you remotely view and "guess" something about a client, it doesn't have much meaning.
Therefore, I think it's better to avoid being distracted by such abilities and instead focus on spiritual practices like meditation or prayer. That's the lesson I learned from remembering a past life in a group soul.
■ Group Soul and Reincarnation
In a group soul, we share lives with each other. When a person dies, there are two possibilities: either the soul is directly reincarnated into a new body, without joining the group soul, or the soul first joins the group soul and then separates from it to be reincarnated into a new body. I am only a small part of that, but that's the story.
In my current life, it seems that abilities were deemed a hindrance, so I haven't manifested any abilities yet. This is as expected.
Furthermore, having abilities can be dangerous. One member of my group soul was kidnapped and imprisoned by the Nazis, where they were subjected to torture and forced to remotely view the war situation. The torture was severe, with a ring-shaped device placed on their head, secured to their skull with screws at multiple points, and connected to chains, making it impossible to escape. It seems they experienced intense pain whenever they turned their head while sleeping, causing them to wake up abruptly. It's truly frightening how cruelly humans can act.
Even now, having abilities can be dangerous. While there are known ability users, there are likely many more hidden individuals with significant abilities.
Instead of using one's own abilities, it's safer to ask angels for help and only inquire about what is necessary. If a channeler who can communicate with angels is subjected to torture and forced to channel, the angels will abandon the channeler. Angels are incredibly cool in that regard. While someone with abilities might break under torture, it's safer to reincarnate without abilities and only channel when necessary. The world is full of unexpected dangers.
The soul in that lifetime is now dispersed within the group soul, and fragments of that soul are healing the memories of the torture, like an inner child. They likely would have sought revenge for the pain they endured, but now they seem calm. The revenge of ability users can be incredibly persistent and powerful, capable of influencing the fate of nations. This revenge often occurs remotely, making it difficult to trace and resolve, leading to the downfall of nations or the untimely death of leaders. It's better to avoid incurring the wrath of ability users. It's not like Darth Vader from Star Wars, but ability users can remotely cause heart attacks or suffocate someone, or even forcibly rip the soul of a baby from its mother during reincarnation and force it into the body of a baby in a poverty-stricken family. It's especially important to avoid incurring the wrath of ability users. They might even remember these things for decades or even centuries, and ability users can perform such manipulations instantly, even across lifetimes.
Of course, it's best to avoid incurring the wrath of anyone, not just ability users.
There are still ignorant people who torture ability users, unaware that they will be severely punished later. Therefore, it's still better for ability users to stay out of the public eye. It's even better to be born without abilities and leave the use of abilities to guardian spirits or higher selves, especially in a dangerous world like this.
As an exception, if a group of ability users are forming a gang and causing trouble, they may be defending themselves, so it may not be easy to punish them. However, in such cases, it becomes a messy situation, with both sides engaging in extremely cruel acts. It would be like something out of Harry Potter. I haven't heard much about such things recently, but I've heard rumors about them from the Middle Ages.
...Well, it's just a dream.
■Everything is Perfect
People tend to quickly judge things as good or bad, but I believe that everything is perfect. Success is perfect, and failure is perfect. Human judgments do not determine the goodness or badness of things; everything is perfect. There's not much point in seeking success through divination, because even results that seem successful are inherently perfect, and even failures are perfect.
My group soul's fortune teller said, "I've lost interest in consulting with people who ask what's good through divination." They seem to have reached a point where they transcend the discussion of probability, such as whether or not something will come true. It's natural for things to come true, but what does it mean if they do? In fact, there have been times when being too accurate has directly hurt the feelings of the client. No matter what someone is struggling with and what choice they make, it's perfect either way, so they should do whatever they want. The only thing I would add is that they should make a choice that they won't regret. Otherwise, they can basically do whatever they want. Of course, even if there is regret later, that regret is also part of the perfection. However, people should choose the option that they won't regret. Without some criteria for judgment, it becomes impossible to know what to do. The criteria can be "happiness." Some people ask fortune tellers, "Which option will make you happier?" But I think it's okay if they don't regret it, either way. There's short-term happiness and long-term happiness. If they choose an option that allows them to learn and not regret it, that's a good choice. In that case, you might not even need a fortune teller.
As a basic principle for counseling and consulting, I think it is good to use the words of the counselor or consultant as a means of "verification." The ultimate judgment should always be your own, but having someone else point out aspects you may not be aware of can help you gain a more comprehensive understanding. The fundamental principle is not to delegate judgment to others. If you delve deeply into fortune-telling, it might end up being more like consulting, and the price would likely be completely different.
The sensation of light welling up from the chest and the activation of Muladhara.
■ Feeling of being "observed" by the Higher Self
After finishing my morning meditation and having breakfast, I felt like I was being "observed" by my Higher Self for about 10 seconds. During that time, my conscious and Higher Self's consciousness merged, and the Higher Self's consciousness flowed into me.
This has happened several times before, and I felt like, "Oh, it's happening again."
It was so short that I couldn't read much from it, but I felt like something was about to happen. It felt like it was timing things.
■ Sensation of light emanating from the chest
Later, around 9 am, while meditating, I felt a sensation in my chest, as if transparent water was gushing up from the bottom of a spring. Each time I felt a wave, the area below my closed eyelids felt brighter and fuller.
The sensation of something gushing out was visually "light," but it felt like the light was trying to come out but was being blocked by something, and it was gradually coming out.
I can't think of a good analogy, but it's a bit like the feeling of nausea, as if you're about to vomit. In the case of nausea, you vomit to expel something bad, but in this case, what was trying to come out was light, and the light was trying to push its way out, but there was something like a blockage or a lid in the way, which was perceived as the feeling of wanting to vomit. Basically, it was light, but the nature of that light seemed to contain something slimy and nauseating.
Then, the light overflowed, and soon my consciousness became hazy, and I wanted to lie down, so I ended my meditation posture and lay down on a recliner.
■ Activation of the Muladhara
When I lay down on the recliner, my consciousness became even more hazy, and I entered a state of light sleep. My whole body was enveloped in a hazy aura, and my consciousness was unclear. I lay there and watched, but soon I fell asleep.
After a while, about an hour later, I woke up to the sound of strong rain from a typhoon outside. At that time, my consciousness was recovering, and I was dreaming about reading a book. There were two names mentioned in the book, but I immediately forgot them.
My body was still enveloped in a hazy aura, and I suddenly noticed that the blood vessels in the area just to the right of the split in my buttocks were pulsating, and I could clearly hear the sound of the pulsating blood vessels in my buttocks. When I noticed it, the right side was pulsating, and a little later, the left side also pulsed slightly, and then a shock-like sensation ran through my perineum. The sensation in my perineum at that time was like a static shock, a tingling sensation. It started on one side (I don't know if it was the upper or lower side) and spread to the entire perineum, and then the static electricity gradually disappeared evenly throughout.
At that time, not only my buttocks but also my entire spine, especially my lower back and nape of the neck, were pulsating with blood, and I felt that the Sushumna was being activated.
Soon, the hazy aura that enveloped my whole body disappeared, and my consciousness returned. The pulsating blood vessels also subsided.
I have felt this sensation of blood vessels several times before. When I had my first Kundalini activation, the blood vessels in the lower back area pulsed, and when I became dominant in Anahata, the blood vessels in the area below my nape of the neck pulsed similarly. So, it felt like the same sensation. However, it may have been that I was asleep and didn't notice it, but compared to the previous two times, it seemed to be shorter in time.
I judged that this was probably the Muladhara. This time, I wasn't intuitively told that, but I judged that it was probably that area. I thought that the Muladhara was already activated, but it seems that it wasn't.
It seems that in my case, the Swadhisthana was activated during the first Kundalini activation, and then the Manipura was activated, and then Anahata became dominant.
It is often said that Kundalini sleeps in the Muladhara, so I thought that the Muladhara was activated, but it seems that it wasn't. According to some accounts, as I discussed in my previous analysis of the Brahmagranthi, there are descriptions in ancient texts that Kundalini sleeps in the Swadhisthana. If Kundalini sleeps at the base of the spine, which is the coccyx, then that can be interpreted as sleeping in the current Swadhisthana. Therefore, it would be a good interpretation to say that the Swadhisthana was activated during the first Kundalini.
Therefore, in my case, it seems that the activation is occurring in the order of Swadhisthana → Manipura → Anahata, and then a little bit of Vishuddha → Muladhara.
I had my chakras checked at a "healing fair" consultation the other day, and I was told that my Muladhara, Ajna, and Sahasrara chakras were not yet activated. I thought that was probably true for Ajna and Sahasrara, but I wondered what Muladhara meant. This experience has helped me understand that.
I was expecting Ajna to be the next one to activate, but it was surprising that Muladhara came first.
■Muladhara is related to "earth" and "smell."
After my Muladhara chakra was activated, I became more sensitive to smells, and I started to notice an unpleasant, muddy feeling in the room. Honzan Hiroshi describes this in relation to the following:
According to ancient yoga scriptures, the Muladhara chakra is said to belong to the principle of earth. The attribute of this principle of earth is "smell." Therefore, the Muladhara chakra, earth, smell, and the organ of smell, the nose, are all related. ("Esoteric Yoga" by Honzan Hiroshi)
I hadn't noticed the smell of my room before, but now I'm concerned about it. I've always used incense or aroma oils in my room, but not consistently, so I'll probably be using them more often.
I'm only concerned about it now, and maybe I'll get used to it eventually.
I've become more sensitive to strange smells, and I'm even feeling a little nauseous from the smell of my own room. This is not good. I'll burn some aromatherapy or something. I'll probably just use a room spray for now.
I've always liked good smells, but I never thought they would change so much physiologically.
■Taste
In addition to smells, I'm also experiencing a kind of taste. It's not a pleasant taste. It's like tasting or smelling clay, mud, or even slightly rotten sludge. It's not very strong, just a slight odor and a feeling of taste, which is a relief. Is this the smell of the city, or is it a problem with my room, or is it a problem with the location? After all, it's a few hundred meters from a main road, and it's in the middle of the city. The first floor, in particular, can be a bit damp and smelly in the summer, but I live on the third floor, so I haven't noticed it much until now. However, my senses have become more acute since then. I plan to investigate what the problem is by observing my senses in different locations.
■Increased sensitivity in the feet
After my awareness returned, when I stood up from the recliner and started walking, I felt that my sense of touch in my feet had become more acute. It might be my imagination, but there's a slight difference. When I cross my legs during meditation, my feet and toenails become sensitive, which is a bit concerning. I hope it will become less of a problem as I get used to it. In my daily life, I used to move my feet almost unconsciously, but now I can feel the subtle sensations in my feet. I can feel the subtle movements of my feet even when I move slightly.
I wonder if other people naturally feel this way, and I just haven't been aware of it before? I wonder if people who do physical labor have a much more activated Muladhara chakra.
■Sensitivity in the hands
In addition to my feet, I also feel that my sense of touch in my hands has become slightly more sensitive. The difference in my hands is not as significant as in my feet, but there seems to be a slight change in my basic sensations. Perhaps this is an increase in the overall awareness of my body.
■Sensations in the head
When I look at the sensations in my head, it seems that my aura has become more stable and less fluctuating. Until now, when my aura fluctuated, it would swing back and forth like a pendulum. But now, when my aura fluctuates or moves slightly, it doesn't swing back like a pendulum, but rather stops in that position and stabilizes. The aura, which used to radiate thinly, is gradually becoming more solid, and I feel that the stability of my aura has increased further with this Muladhara chakra activation. If this is called "grounding," the name is very fitting, as it accurately describes what's happening.
Because my aura is not fluctuating, my thoughts are also becoming less fluctuating. This is also one of the effects of grounding. This has also made my meditation more stable.
■Muladhara and Ajna are directly connected
Honzan Hiroshi quotes the teachings of Swami Satchidananda in "Esoteric Yoga" (by Honzan Hiroshi), which states the following:
It is said that the Ajna chakra is directly connected to the Muladhara chakra, and that any change that occurs in one will inevitably occur in the other. ("Esoteric Yoga" by Honzan Hiroshi)
It feels like Muladhara is directly connected to Ajna, probably. This is because, after the experience with Muladhara this time, the sensation in the area around the back of the head has become clearer. However, it doesn't mean that something will immediately happen in Ajna, but I think it's okay to proceed one by one.
The reason why the light that came from the chest contained something murky is probably because it was Muladhara.
Although the light from the heart and the murky mud were recognized as separate things, they seemed to come from the area around the heart. I intuitively felt that the mud was related to Muladhara, but it came from the heart (Anahata). It's strange.
From the timeline, the light and murky mud coming from the chest and the subsequent pulsating blood in the area around the buttocks occurred within a few hours, so it can be inferred that they are related. First, the light and murky mud appeared, and then the pulsating blood in the area around the buttocks occurred.
Phenomenologically, the heart (Anahata chakra) in the chest and Muladhara seem like separate things, but some say that Anahata is the "integrated chakra" that governs all chakras, and that it "swallows" all chakras. Therefore, even if the main activation point today is Muladhara, it is possible that Anahata responds in such a way. Well, this is just a vague feeling. It's a hypothesis. Alternatively, it is possible that the heart and Muladhara were perceived as overlapping when viewed from the head. Or, it may have been perceived as rising from Muladhara to the heart.
■Muladhara and Karma
It is said that all the karma of past lives is stored in Muladhara. Mr. Hiroyama Honshan says the following:
"When Kundalini, which is the Mulaprakriti (the fundamental force of nature) within each individual, awakens through yoga practice, just as many things appear on the surface from underground due to an earthquake, countless things that the human consciousness knows nothing about explode from the unconscious realm of human existence. Among these, the karma (cause and effect) of many past lives, which are stored in the unconscious sea of Muladhara in the form of seeds, is also included. We usually cannot control these past lives' karma. Therefore, it is essential to awaken the Ajna chakra, which makes it possible to control this karma." - "Mikkyo Yoga" by Hiroyama Honshan
Indeed, in my case, Muladhara started moving after Anahata became dominant, which was a good thing. However, if Muladhara suddenly starts moving, it's not surprising that I would be overwhelmed by it.
Therefore, I can now understand why there are cases where people engage in yoga practice inappropriately and ruin their lives.
■Stiff sensation
From the day after the activation of Muladhara, a "stiff sensation" suddenly appeared in the following two places:
- Between the eyebrows: There is something there even without concentrating.
- Between the heart (Anahata) and the navel (Manipura): Sometimes, the muscles twitch.
If it were only one side, I might suspect a normal illness, but since the changes occurred simultaneously in two places from the day after the Muladhara activation, it seems like it's not an illness but something related to yoga. I haven't heard of this before.
What could it be?
Continued: Changes in meditation due to Muladhara activation
■Timeline
I am adding to what I wrote before.
After finishing my morning meditation and having breakfast, I felt like I was being "observed" by my Higher Self for about 10 seconds. During that time, my conscious and Higher Self's consciousness merged, and the Higher Self's consciousness flowed into me.
This has happened several times before, and I felt like, "Oh, it's happening again."
It was so short that I couldn't read much from it, but I felt like something was about to happen. It felt like it was timing things.
■ Sensation of light emanating from the chest
Later, around 9 am, while meditating, I felt a sensation in my chest, as if transparent water was gushing up from the bottom of a spring. Each time I felt a wave, the area below my closed eyelids felt brighter and fuller.
The sensation of something gushing out was visually "light," but it felt like the light was trying to come out but was being blocked by something, and it was gradually coming out.
I can't think of a good analogy, but it's a bit like the feeling of nausea, as if you're about to vomit. In the case of nausea, you vomit to expel something bad, but in this case, what was trying to come out was light, and the light was trying to push its way out, but there was something like a blockage or a lid in the way, which was perceived as the feeling of wanting to vomit. Basically, it was light, but the nature of that light seemed to contain something slimy and nauseating.
Then, the light overflowed, and soon my consciousness became hazy, and I wanted to lie down, so I ended my meditation posture and lay down on a recliner.
■ Activation of the Muladhara
When I lay down on the recliner, my consciousness became even more hazy, and I entered a state of light sleep. My whole body was enveloped in a hazy aura, and my consciousness was unclear. I lay there and watched, but soon I fell asleep.
After a while, about an hour later, I woke up to the sound of strong rain from a typhoon outside. At that time, my consciousness was recovering, and I was dreaming about reading a book. There were two names mentioned in the book, but I immediately forgot them.
My body was still enveloped in a hazy aura, and I suddenly noticed that the blood vessels in the area just to the right of the split in my buttocks were pulsating, and I could clearly hear the sound of the pulsating blood vessels in my buttocks. When I noticed it, the right side was pulsating, and a little later, the left side also pulsed slightly, and then a shock-like sensation ran through my perineum. The sensation in my perineum at that time was like a static shock, a tingling sensation. It started on one side (I don't know if it was the upper or lower side) and spread to the entire perineum, and then the static electricity gradually disappeared evenly throughout.
At that time, not only my buttocks but also my entire spine, especially my lower back and nape of the neck, were pulsating with blood, and I felt that the Sushumna was being activated.
Soon, the hazy aura that enveloped my whole body disappeared, and my consciousness returned. The pulsating blood vessels also subsided.
I have felt this sensation of blood vessels several times before. When I had my first Kundalini activation, the blood vessels in the lower back area pulsed, and when I became dominant in Anahata, the blood vessels in the area below my nape of the neck pulsed similarly. So, it felt like the same sensation. However, it may have been that I was asleep and didn't notice it, but compared to the previous two times, it seemed to be shorter in time.
I judged that this was probably the Muladhara. This time, I wasn't intuitively told that, but I judged that it was probably that area. I thought that the Muladhara was already activated, but it seems that it wasn't.
It seems that in my case, the Swadhisthana was activated during the first Kundalini activation, and then the Manipura was activated, and then Anahata became dominant.
It is often said that Kundalini sleeps in the Muladhara, so I thought that the Muladhara was activated, but it seems that it wasn't. According to some accounts, as I discussed in my previous analysis of the Brahmagranthi, there are descriptions in ancient texts that Kundalini sleeps in the Swadhisthana. If Kundalini sleeps at the base of the spine, which is the coccyx, then that can be interpreted as sleeping in the current Swadhisthana. Therefore, it would be a good interpretation to say that the Swadhisthana was activated during the first Kundalini.
Therefore, in my case, it seems that the activation is occurring in the order of Swadhisthana → Manipura → Anahata, and then a little bit of Vishuddha → Muladhara.
I had my chakras checked at a "healing fair" consultation the other day, and I was told that my Muladhara, Ajna, and Sahasrara chakras were not yet activated. I thought that was probably true for Ajna and Sahasrara, but I wondered what Muladhara meant. This experience has helped me understand that.
I was expecting Ajna to be the next one to activate, but it was surprising that Muladhara came first.
■Muladhara is related to "earth" and "smell."
After my Muladhara chakra was activated, I became more sensitive to smells, and I started to notice an unpleasant, muddy feeling in the room. Honzan Hiroshi describes this in relation to the following:
According to ancient yoga scriptures, the Muladhara chakra is said to belong to the principle of earth. The attribute of this principle of earth is "smell." Therefore, the Muladhara chakra, earth, smell, and the organ of smell, the nose, are all related. ("Esoteric Yoga" by Honzan Hiroshi)
I hadn't noticed the smell of my room before, but now I'm concerned about it. I've always used incense or aroma oils in my room, but not consistently, so I'll probably be using them more often.
I'm only concerned about it now, and maybe I'll get used to it eventually.
I've become more sensitive to strange smells, and I'm even feeling a little nauseous from the smell of my own room. This is not good. I'll burn some aromatherapy or something. I'll probably just use a room spray for now.
I've always liked good smells, but I never thought they would change so much physiologically.
■Taste
In addition to smells, I'm also experiencing a kind of taste. It's not a pleasant taste. It's like tasting or smelling clay, mud, or even slightly rotten sludge. It's not very strong, just a slight odor and a feeling of taste, which is a relief. Is this the smell of the city, or is it a problem with my room, or is it a problem with the location? After all, it's a few hundred meters from a main road, and it's in the middle of the city. The first floor, in particular, can be a bit damp and smelly in the summer, but I live on the third floor, so I haven't noticed it much until now. However, my senses have become more acute since then. I plan to investigate what the problem is by observing my senses in different locations.
■Increased sensitivity in the feet
After my awareness returned, when I stood up from the recliner and started walking, I felt that my sense of touch in my feet had become more acute. It might be my imagination, but there's a slight difference. When I cross my legs during meditation, my feet and toenails become sensitive, which is a bit concerning. I hope it will become less of a problem as I get used to it. In my daily life, I used to move my feet almost unconsciously, but now I can feel the subtle sensations in my feet. I can feel the subtle movements of my feet even when I move slightly.
I wonder if other people naturally feel this way, and I just haven't been aware of it before? I wonder if people who do physical labor have a much more activated Muladhara chakra.
■Sensitivity in the hands
In addition to my feet, I also feel that my sense of touch in my hands has become slightly more sensitive. The difference in my hands is not as significant as in my feet, but there seems to be a slight change in my basic sensations. Perhaps this is an increase in the overall awareness of my body.
■Sensations in the head
When I look at the sensations in my head, it seems that my aura has become more stable and less fluctuating. Until now, when my aura fluctuated, it would swing back and forth like a pendulum. But now, when my aura fluctuates or moves slightly, it doesn't swing back like a pendulum, but rather stops in that position and stabilizes. The aura, which used to radiate thinly, is gradually becoming more solid, and I feel that the stability of my aura has increased further with this Muladhara chakra activation. If this is called "grounding," the name is very fitting, as it accurately describes what's happening.
Because my aura is not fluctuating, my thoughts are also becoming less fluctuating. This is also one of the effects of grounding. This has also made my meditation more stable.
■Muladhara and Ajna are directly connected
Honzan Hiroshi quotes the teachings of Swami Satchidananda in "Esoteric Yoga" (by Honzan Hiroshi), which states the following:
It is said that the Ajna chakra is directly connected to the Muladhara chakra, and that any change that occurs in one will inevitably occur in the other. ("Esoteric Yoga" by Honzan Hiroshi)
It feels like Muladhara is directly connected to Ajna, probably. This is because, after the experience with Muladhara this time, the sensation in the area around the back of the head has become clearer. However, it doesn't mean that something will immediately happen in Ajna, but I think it's okay to proceed one by one.
The reason why the light that came from the chest contained something murky is probably because it was Muladhara.
Although the light from the heart and the murky mud were recognized as separate things, they seemed to come from the area around the heart. I intuitively felt that the mud was related to Muladhara, but it came from the heart (Anahata). It's strange.
From the timeline, the light and murky mud coming from the chest and the subsequent pulsating blood in the area around the buttocks occurred within a few hours, so it can be inferred that they are related. First, the light and murky mud appeared, and then the pulsating blood in the area around the buttocks occurred.
Phenomenologically, the heart (Anahata chakra) in the chest and Muladhara seem like separate things, but some say that Anahata is the "integrated chakra" that governs all chakras, and that it "swallows" all chakras. Therefore, even if the main activation point today is Muladhara, it is possible that Anahata responds in such a way. Well, this is just a vague feeling. It's a hypothesis. Alternatively, it is possible that the heart and Muladhara were perceived as overlapping when viewed from the head. Or, it may have been perceived as rising from Muladhara to the heart.
■Muladhara and Karma
It is said that all the karma of past lives is stored in Muladhara. Mr. Hiroyama Honshan says the following:
"When Kundalini, which is the Mulaprakriti (the fundamental force of nature) within each individual, awakens through yoga practice, just as many things appear on the surface from underground due to an earthquake, countless things that the human consciousness knows nothing about explode from the unconscious realm of human existence. Among these, the karma (cause and effect) of many past lives, which are stored in the unconscious sea of Muladhara in the form of seeds, is also included. We usually cannot control these past lives' karma. Therefore, it is essential to awaken the Ajna chakra, which makes it possible to control this karma." - "Mikkyo Yoga" by Hiroyama Honshan
Indeed, in my case, Muladhara started moving after Anahata became dominant, which was a good thing. However, if Muladhara suddenly starts moving, it's not surprising that I would be overwhelmed by it.
Therefore, I can now understand why there are cases where people engage in yoga practice inappropriately and ruin their lives.
■Stiff sensation
From the day after the activation of Muladhara, a "stiff sensation" suddenly appeared in the following two places:
- Between the eyebrows: There is something there even without concentrating.
- Between the heart (Anahata) and the navel (Manipura): Sometimes, the muscles twitch.
If it were only one side, I might suspect a normal illness, but since the changes occurred simultaneously in two places from the day after the Muladhara activation, it seems like it's not an illness but something related to yoga. I haven't heard of this before.
What could it be?
Continued: Changes in meditation due to Muladhara activation
■Timeline
I am adding to what I wrote before.
- - January 2015: First yoga experience at an ashram in India, a 2-week intensive course. Afterwards, a period of inactivity.
- October 2016: Resumed yoga in the neighborhood in Japan, once a week for 90 minutes.
- August 2017: Increased the frequency of yoga, almost every day for 90 minutes.
- October 2017: Mental distractions decreased. Finally, I started to feel like I was doing yoga. I could finally do a headstand, although only for a short time.
- November 2017: I started hearing "nada" sounds, about 3 months after starting yoga almost every day.
- January 2018: First Kundalini experience. An electric shock in the Muladhara chakra and an energy explosion from the skin near the forehead, a few centimeters above (Ajna chakra?). A very small amount of energy.
- November 2018: Second Kundalini experience. The Manipura chakra became dominant. The Kundalini energy itself didn't seem to have risen much. Only two lines of light rose. There was heat and intense pulsing of blood around the sacrum or coccyx. I became quite positive. Sexual desire was significantly reduced, achieving a natural (effortless) Brahmacharya (abstinence). Reduced sleep time. It became easier to speak.
- July 2019: Third Kundalini experience. The Anahata chakra became dominant. A vortex of energy from the "air" element rose from the waist to the head. No lines of light. The vortex dissipated around the head (above and in front, behind, and to the sides). There was a slight heat and pulsing of blood below the nape of the neck (near the Urdhva-Jalandhara). My heart was pounding. No significant changes compared to the second Kundalini experience. Sexual desire was further reduced to 1/10th (compared to before the second Kundalini experience, it's 1/100th).
- September 2019: Activation of the Muladhara chakra. Slight increase in energy in the legs. The sensation in the feet became slightly more sensitive. The sensation in the hands also became slightly more sensitive, although not as much as the feet. I became more sensitive to "smells." I started to feel "taste" just from "smells." I became less tolerant of stagnant air (smell?). The so-called grounding ability increased slightly. The negative effects of other people's stagnant aura on myself decreased, and my independence increased. The dominant chakra is still Anahata.
Changes in meditation due to Muladhara chakra activation.
Recently, the activation of the Muladhara chakra has slightly improved grounding, leading to a more stable meditation experience.
However, when trying to identify the changes that occurred, I couldn't find any specific location within my mind. It's as if the "light" within my mind is present, but I can't pinpoint where the changes are originating from.
Previously, I could sense changes in the form of "joy" or other sensations. But now, I'm unable to detect any changes.
While it's true that meditation typically involves stopping the "mind's" activity to achieve stillness, I've been using the mind as a tool to identify changes during meditation. However, this time, even when I intentionally try to engage my mind to search for changes, I can't find anything.
Then, suddenly, a faint feeling arose, as if telling my mind, "You can rest now."
Perhaps, there are very few changes remaining that I can perceive.
I've always tried to identify changes through "sensations." But it seems that the "mind," which I've been using as a tool for identification, may no longer be functioning effectively.
Therefore, I decided to give my "mind" a break. It felt like the right thing to do.
I allowed my "mind" to rest and continued meditating.
Then, suddenly, I emerged into a completely dark "void," where "I" appeared.
The "I" within the void has a human-like form, but the perspective is as if I'm looking down from the outside.
Soon, I sensed a faint light.
Then, I thought, "Is this similar to the ending scene of The Neverending Story?" Perhaps, something will emerge from here... But, with just a faint light, I decided to end my meditation for today. In the book version, the protagonist appears in a "dark void" where everything has disappeared, and the world is newly created through his imagination. I wonder if I'm misremembering... Perhaps, I'm remembering a fan-made version rather than the original. But, I think the basic concept is the same.
I'll observe further.
■ Meditation on the Heart's Rhythm
During the evening meditation on the same day, I experienced something like this:
Since the Anahata chakra became dominant, I've been able to enter a peaceful state of meditation with significantly reduced mental chatter. However, I'm now experiencing a state that's even more peaceful, a state that's difficult to describe with words. It's a state of "stillness" that goes beyond the usual sense of "peace."
Similar to when the Anahata chakra became dominant, the activation of the Muladhara chakra has increased blood flow, and I can now clearly hear my heartbeat during meditation. My mind seems to be drawn to this sound, and by consciously listening to the rhythm of my heartbeat, I'm able to maintain a state of meditation with very little mental chatter.
I can also hear the "nada" sound, which I've always heard, but it's now at the same volume as my heartbeat. However, I'm not consciously aware of the "nada" sound as much as before. Occasionally, when I hear the sound of my heartbeat, my mind seems to be drawn to it.
I feel that this might be due to the increased grounding that resulted from the activation of the Muladhara chakra.
The way I perceive mental chatter has also changed. In the past, mental chatter was quite clear and often disrupted my meditation. But now, the "voice" of my mind feels "thin" and "translucent." Even when there is mental chatter, it feels like the weak and fleeting rustling of autumn leaves.
Therefore, mental chatter rarely disturbs my meditation.
Of course, I should mention that when traumatic memories from the past surface, I do react to some extent. But, in general, the mental chatter is mostly "thin" and "translucent" like this.
It's easy to describe this as "peace," but it's quite different from the "peace" of relaxing at a resort or by a lake. I'm not sure how to describe it. It's hard to find the right words.
■ Blinding Sensation
When I'm not meditating, I'm fine. But when I close my eyes during meditation, I experience a blinding sensation, and my eyes feel strained. The light coming through the window feels very bright, and it enters my eyes as a sharp stimulus, even though I'm closing them. This didn't happen before the activation of the Muladhara chakra. It seems that the activation of the Muladhara chakra has made my senses more sensitive.
■Hair static electricity
The hair on the top of my head feels like it's becoming statically charged. I don't think this has happened before.
However, when trying to identify the changes that occurred, I couldn't find any specific location within my mind. It's as if the "light" within my mind is present, but I can't pinpoint where the changes are originating from.
Previously, I could sense changes in the form of "joy" or other sensations. But now, I'm unable to detect any changes.
While it's true that meditation typically involves stopping the "mind's" activity to achieve stillness, I've been using the mind as a tool to identify changes during meditation. However, this time, even when I intentionally try to engage my mind to search for changes, I can't find anything.
Then, suddenly, a faint feeling arose, as if telling my mind, "You can rest now."
Perhaps, there are very few changes remaining that I can perceive.
I've always tried to identify changes through "sensations." But it seems that the "mind," which I've been using as a tool for identification, may no longer be functioning effectively.
Therefore, I decided to give my "mind" a break. It felt like the right thing to do.
I allowed my "mind" to rest and continued meditating.
Then, suddenly, I emerged into a completely dark "void," where "I" appeared.
The "I" within the void has a human-like form, but the perspective is as if I'm looking down from the outside.
Soon, I sensed a faint light.
Then, I thought, "Is this similar to the ending scene of The Neverending Story?" Perhaps, something will emerge from here... But, with just a faint light, I decided to end my meditation for today. In the book version, the protagonist appears in a "dark void" where everything has disappeared, and the world is newly created through his imagination. I wonder if I'm misremembering... Perhaps, I'm remembering a fan-made version rather than the original. But, I think the basic concept is the same.
I'll observe further.
■ Meditation on the Heart's Rhythm
During the evening meditation on the same day, I experienced something like this:
Since the Anahata chakra became dominant, I've been able to enter a peaceful state of meditation with significantly reduced mental chatter. However, I'm now experiencing a state that's even more peaceful, a state that's difficult to describe with words. It's a state of "stillness" that goes beyond the usual sense of "peace."
Similar to when the Anahata chakra became dominant, the activation of the Muladhara chakra has increased blood flow, and I can now clearly hear my heartbeat during meditation. My mind seems to be drawn to this sound, and by consciously listening to the rhythm of my heartbeat, I'm able to maintain a state of meditation with very little mental chatter.
I can also hear the "nada" sound, which I've always heard, but it's now at the same volume as my heartbeat. However, I'm not consciously aware of the "nada" sound as much as before. Occasionally, when I hear the sound of my heartbeat, my mind seems to be drawn to it.
I feel that this might be due to the increased grounding that resulted from the activation of the Muladhara chakra.
The way I perceive mental chatter has also changed. In the past, mental chatter was quite clear and often disrupted my meditation. But now, the "voice" of my mind feels "thin" and "translucent." Even when there is mental chatter, it feels like the weak and fleeting rustling of autumn leaves.
Therefore, mental chatter rarely disturbs my meditation.
Of course, I should mention that when traumatic memories from the past surface, I do react to some extent. But, in general, the mental chatter is mostly "thin" and "translucent" like this.
It's easy to describe this as "peace," but it's quite different from the "peace" of relaxing at a resort or by a lake. I'm not sure how to describe it. It's hard to find the right words.
■ Blinding Sensation
When I'm not meditating, I'm fine. But when I close my eyes during meditation, I experience a blinding sensation, and my eyes feel strained. The light coming through the window feels very bright, and it enters my eyes as a sharp stimulus, even though I'm closing them. This didn't happen before the activation of the Muladhara chakra. It seems that the activation of the Muladhara chakra has made my senses more sensitive.
■Hair static electricity
The hair on the top of my head feels like it's becoming statically charged. I don't think this has happened before.
Meditation that brings the mind closer to the breath.
Here's the continuation from the previous days. I've been able to meditate by aligning my mind with the sound of my heartbeat, and now I can also meditate by aligning my mind with my breath.
While I haven't achieved complete unity with my breath, previously, even when observing my breath, I felt like I was observing it from a slight distance, extending a "thread of light" from my mind. Now, it feels like my mind is aligning with my breath.
I suspect that this alignment can be applied to anything, but for now, it feels difficult to align with things outside of my own body, and it seems to cause significant mental distress, so I'm avoiding it.
■ Focusing on the breath reduces mental chatter.
As I mentioned before, I've started to perceive mental chatter as a translucent haze, which has reduced the interference of mental chatter during meditation. However, when I align my mind with my breath, the mental chatter almost disappears.
... Suddenly, I remembered something from the past.
When I first started practicing yoga, my yoga teacher would say, "Let's do a mental experiment." He would then say, "Let's observe our breath. When you're observing your breath, you don't have any mental chatter, do you? Let's listen to the sounds around us. When you're focusing on the sound of a train, you don't have any mental chatter." Or, "Let's stop breathing. When you're holding your breath, your mental chatter disappears." However, none of this resonated with me. I thought, "Even when I'm observing my breath, I still have mental chatter, and even when I'm listening to sounds, I still have mental chatter, and even when I'm holding my breath, I still have mental chatter. It disappears for a moment, but then it comes back." I just brushed it off. Now, I realize that this is something that happens "when you've practiced yoga to a certain extent." It's not something that beginners experience when they try the experiment.
If you can maintain focus while holding your breath, then you will indeed have very little mental chatter. However, if you lose focus while holding your breath, the mental chatter will return. My teacher at the time said, "There is a mutual relationship between breath and mind, and when you stop breathing, your mind also stops." I couldn't agree with that at all. There is a relationship, but I think breath and mind are fundamentally separate things. It's understandable if aligning your mind with your breath reduces mental chatter, but the idea that "holding your breath stops your mind (and mental chatter)" seems like perhaps the yoga guru was describing a goal, and the disciples misunderstood it as something that happens to everyone. What do you think?
This time, I was able to achieve a state with less mental chatter by aligning my mind with my breath. However, if this state is described as "when you align your mind with your breath and breathe, the movement of your mind stops when you hold your breath," then I would understand. But I think that for a beginner who is doing nothing, holding their breath will only result in a loss of focus and the return of mental chatter.
Similarly, even when focusing on the sounds around you, you won't have any mental chatter as long as you're focused, but beginners will likely lose focus and experience mental chatter. At the time, I was wondering, "Even when I'm listening to the sound of a train, I still have mental chatter. What's going on?" I think the yoga teacher's experiments were not intended for beginners, but rather for those who have developed a certain level of concentration, so that they can fix their minds by focusing on the sounds around them, and thus prevent mental chatter from intruding.
The effects of that experiment are well-illustrated by the changes I've experienced. Especially since the anahata chakra became dominant, I've been able to understand the relationship between breath, focus, and the mind in a similar way, but this time, I feel that it has become even more nuanced and clear.
I suspect that this is something that both Japanese yoga teachers and yoga teachers in Rishikesh, India, have said, and it's probably something that famous teachers or books have written. However, it seems quite misleading. Introducing the idea that "this is what happens when you practice yoga" as if it's something that beginners also experience could lead to misunderstandings about yoga. At least, I felt that something was "off" when I first heard it.
It's important to not blindly accept things when you feel that kind of dissonance. In blind religious beliefs, there's often a practice of "accepting the scriptures and teachers as they are." However, I think that the true nature of religion is to put things on hold until you understand them, and to not move forward until you have your own understanding. Religion often has the image of imposing dogma, but I think that, like science, it's a process of gradually understanding and growing.
For example, if I had blindly accepted what my yoga teacher told me when I felt that dissonance, I might not have grown at all. I think it's important to acknowledge what you don't understand as "I don't understand," and to put it on hold. Whether you feel that something is "something I think is right, but I don't understand yet," or "something I feel is wrong, so I don't understand," the way you deal with it will be different. In either case, if a teacher is trying to force you to understand something, they're probably not a very good teacher. My attitude is to simply say, "I don't understand."
Some people may have a certain level of enlightenment from birth, so I wonder if those people, when they become gurus, might not understand the feelings of beginners. In my case, although it was difficult in kindergarten and elementary school, and I once hit rock bottom, I can understand various things. In fact, understanding things from the bottom up was part of my life plan, so it seems to have gone well according to plan. I realized that you have to experience hitting rock bottom to understand the feelings of such people. Therefore, it might be understandable that a guru who has a certain level of enlightenment makes such misunderstandings and guidance based on a lack of understanding.
I don't know the original source, but it's possible that a guru who heard the story would think, "That's right," and spread it. So, it's probably close to the truth.
■ Releasing the "Reign" of the Mind
When you are meditating by focusing on the breath, you are essentially using the breath as a support. At this time, the mind is stable, so it may seem like you are meditating by using the mind as a support, but if you look closely, the mind seems to be holding its breath. The mind is quite mobile. If you compare it to something, the mind is like a "reign." That reign is stabilizing the mind by grasping and not letting go of the breath.
Once, by using the mind to bring the mind close to the breath, you can achieve a stable meditation. The mind is like a thread of light, so the analogy of a reign fits.
When the mind is close to the breath, what you see from "yourself" is only the "mind (reign)" and the "breath," and "yourself" is not visible.
In this state, even if you "release" the "reign" of the mind, the mind is already able to stay close to the breath and is stable, so the mind can continue to stay close to the breath without wavering. By stopping the effort to connect the "mind" to the breath and "releasing" it, you can enter a very stable state of meditation.
■ A Jet-Black Space and "Yourself" and Nada Sound
On the other hand, from a "different perspective," when looking at the meditative state, you feel that your entire body is enveloped in a "jet-black space." And, "yourself" is floating in the center of that jet-black space. It's similar to the feeling of existing and floating in the middle of nowhere, as in the example from "The NeverEnding Story," but the difference is that in this case, only the space in the shape of an egg is jet-black. "Yourself" is in the center of that jet-black space.
And, the nada sound is heard outside the egg-shaped jet-black space. This is the first time I've been able to distinguish between a space where the nada sound is heard and a space where it is not. The nada sound does not resonate within the jet-black space, but only exists outside the jet-black space. That distinction is clearly felt. The nada sound does not enter the jet-black space.
Suddenly, I remembered the passage I quoted before, "the place where there is no Anahata sound."
(Chapter 4, verse 101) "As long as the echo of the Anahata sound is heard, thoughts about the void still exist. It is said that that place where there is no sound is the supreme Brahman, the supreme self. Sound in the form of sound is nothing but Shakti. It is the place where all existence merges, and that which has no form is the supreme God (Atman)."
"Yoga Sutras (translated by Tsuruya Tsuruji)"
Shakti is translated as "power." This passage is mysterious, and it is difficult to understand what "thoughts about the void" are, but it can be interpreted as follows:
- Shakti (power) is full outside the egg-shaped jet-black space, and the nada sound resonates.
- Atman is in the egg-shaped jet-black space, or the egg-shaped jet-black space itself is Atman.
However, in my case, I feel like "myself" is floating in the center of the egg-shaped jet-black space, so it may be a little different from "that which has no form is the supreme God (Atman)."
Then, I received an inspiration: "The reason why 'yourself' is floating in the center of the egg-shaped jet-black space is because I sent an image from a story illustration I saw before to make the situation easier to understand, and that is just for understanding, and it is not something that actually exists. When you actually see the egg-shaped jet-black space, you will not see anything in the center."
Taking this and the passage from the "Hatha Yoga Pradipika" that "Atman has no form" into account, it is better to adopt the interpretation that "Atman is the egg-shaped jet-black space itself" rather than "Atman is in the egg-shaped jet-black space," and it would be good to think as follows:
"What is floating in the center of the egg-shaped jet-black space is the 'self' as a 'body' that is meditating, and Atman has no form. Atman is spread out as an egg-shaped jet-black space, and Atman is recognized as a jet-black space because it has no form. The surrounding area of the egg-shaped jet-black space, which is Atman, is filled with Shakti (power), and the nada sound resonates only in the surrounding area."
Well, even with this, there are still some questions, or rather, subtle and unusual feelings (not quite a sense of discomfort) that remain. I will gradually figure out what these feelings are. For example, I feel that "there is an Atman in a black, egg-shaped space" is also correct. In the Vedas, Atman and Brahman are actually the same, so it's a matter of perspective, and both can be considered correct.
■Reason for judging the black, egg-shaped space as Atman
The reason for this judgment is based on the passage in the Yoga Sutra that states that the place where the Anahata sound (Nada sound) cannot be heard is the Supreme God (Atman). That's actually how it felt.
However, I cannot definitively say that this is the case based on intuition, so it's a bit ambiguous. This is still a hypothesis.
According to the Vedas, humans are said to be surrounded by five layers, so perhaps I am currently seeing the outside of the Supreme God (Atman).
While I haven't achieved complete unity with my breath, previously, even when observing my breath, I felt like I was observing it from a slight distance, extending a "thread of light" from my mind. Now, it feels like my mind is aligning with my breath.
I suspect that this alignment can be applied to anything, but for now, it feels difficult to align with things outside of my own body, and it seems to cause significant mental distress, so I'm avoiding it.
■ Focusing on the breath reduces mental chatter.
As I mentioned before, I've started to perceive mental chatter as a translucent haze, which has reduced the interference of mental chatter during meditation. However, when I align my mind with my breath, the mental chatter almost disappears.
... Suddenly, I remembered something from the past.
When I first started practicing yoga, my yoga teacher would say, "Let's do a mental experiment." He would then say, "Let's observe our breath. When you're observing your breath, you don't have any mental chatter, do you? Let's listen to the sounds around us. When you're focusing on the sound of a train, you don't have any mental chatter." Or, "Let's stop breathing. When you're holding your breath, your mental chatter disappears." However, none of this resonated with me. I thought, "Even when I'm observing my breath, I still have mental chatter, and even when I'm listening to sounds, I still have mental chatter, and even when I'm holding my breath, I still have mental chatter. It disappears for a moment, but then it comes back." I just brushed it off. Now, I realize that this is something that happens "when you've practiced yoga to a certain extent." It's not something that beginners experience when they try the experiment.
If you can maintain focus while holding your breath, then you will indeed have very little mental chatter. However, if you lose focus while holding your breath, the mental chatter will return. My teacher at the time said, "There is a mutual relationship between breath and mind, and when you stop breathing, your mind also stops." I couldn't agree with that at all. There is a relationship, but I think breath and mind are fundamentally separate things. It's understandable if aligning your mind with your breath reduces mental chatter, but the idea that "holding your breath stops your mind (and mental chatter)" seems like perhaps the yoga guru was describing a goal, and the disciples misunderstood it as something that happens to everyone. What do you think?
This time, I was able to achieve a state with less mental chatter by aligning my mind with my breath. However, if this state is described as "when you align your mind with your breath and breathe, the movement of your mind stops when you hold your breath," then I would understand. But I think that for a beginner who is doing nothing, holding their breath will only result in a loss of focus and the return of mental chatter.
Similarly, even when focusing on the sounds around you, you won't have any mental chatter as long as you're focused, but beginners will likely lose focus and experience mental chatter. At the time, I was wondering, "Even when I'm listening to the sound of a train, I still have mental chatter. What's going on?" I think the yoga teacher's experiments were not intended for beginners, but rather for those who have developed a certain level of concentration, so that they can fix their minds by focusing on the sounds around them, and thus prevent mental chatter from intruding.
The effects of that experiment are well-illustrated by the changes I've experienced. Especially since the anahata chakra became dominant, I've been able to understand the relationship between breath, focus, and the mind in a similar way, but this time, I feel that it has become even more nuanced and clear.
I suspect that this is something that both Japanese yoga teachers and yoga teachers in Rishikesh, India, have said, and it's probably something that famous teachers or books have written. However, it seems quite misleading. Introducing the idea that "this is what happens when you practice yoga" as if it's something that beginners also experience could lead to misunderstandings about yoga. At least, I felt that something was "off" when I first heard it.
It's important to not blindly accept things when you feel that kind of dissonance. In blind religious beliefs, there's often a practice of "accepting the scriptures and teachers as they are." However, I think that the true nature of religion is to put things on hold until you understand them, and to not move forward until you have your own understanding. Religion often has the image of imposing dogma, but I think that, like science, it's a process of gradually understanding and growing.
For example, if I had blindly accepted what my yoga teacher told me when I felt that dissonance, I might not have grown at all. I think it's important to acknowledge what you don't understand as "I don't understand," and to put it on hold. Whether you feel that something is "something I think is right, but I don't understand yet," or "something I feel is wrong, so I don't understand," the way you deal with it will be different. In either case, if a teacher is trying to force you to understand something, they're probably not a very good teacher. My attitude is to simply say, "I don't understand."
Some people may have a certain level of enlightenment from birth, so I wonder if those people, when they become gurus, might not understand the feelings of beginners. In my case, although it was difficult in kindergarten and elementary school, and I once hit rock bottom, I can understand various things. In fact, understanding things from the bottom up was part of my life plan, so it seems to have gone well according to plan. I realized that you have to experience hitting rock bottom to understand the feelings of such people. Therefore, it might be understandable that a guru who has a certain level of enlightenment makes such misunderstandings and guidance based on a lack of understanding.
I don't know the original source, but it's possible that a guru who heard the story would think, "That's right," and spread it. So, it's probably close to the truth.
■ Releasing the "Reign" of the Mind
When you are meditating by focusing on the breath, you are essentially using the breath as a support. At this time, the mind is stable, so it may seem like you are meditating by using the mind as a support, but if you look closely, the mind seems to be holding its breath. The mind is quite mobile. If you compare it to something, the mind is like a "reign." That reign is stabilizing the mind by grasping and not letting go of the breath.
Once, by using the mind to bring the mind close to the breath, you can achieve a stable meditation. The mind is like a thread of light, so the analogy of a reign fits.
When the mind is close to the breath, what you see from "yourself" is only the "mind (reign)" and the "breath," and "yourself" is not visible.
In this state, even if you "release" the "reign" of the mind, the mind is already able to stay close to the breath and is stable, so the mind can continue to stay close to the breath without wavering. By stopping the effort to connect the "mind" to the breath and "releasing" it, you can enter a very stable state of meditation.
■ A Jet-Black Space and "Yourself" and Nada Sound
On the other hand, from a "different perspective," when looking at the meditative state, you feel that your entire body is enveloped in a "jet-black space." And, "yourself" is floating in the center of that jet-black space. It's similar to the feeling of existing and floating in the middle of nowhere, as in the example from "The NeverEnding Story," but the difference is that in this case, only the space in the shape of an egg is jet-black. "Yourself" is in the center of that jet-black space.
And, the nada sound is heard outside the egg-shaped jet-black space. This is the first time I've been able to distinguish between a space where the nada sound is heard and a space where it is not. The nada sound does not resonate within the jet-black space, but only exists outside the jet-black space. That distinction is clearly felt. The nada sound does not enter the jet-black space.
Suddenly, I remembered the passage I quoted before, "the place where there is no Anahata sound."
(Chapter 4, verse 101) "As long as the echo of the Anahata sound is heard, thoughts about the void still exist. It is said that that place where there is no sound is the supreme Brahman, the supreme self. Sound in the form of sound is nothing but Shakti. It is the place where all existence merges, and that which has no form is the supreme God (Atman)."
"Yoga Sutras (translated by Tsuruya Tsuruji)"
Shakti is translated as "power." This passage is mysterious, and it is difficult to understand what "thoughts about the void" are, but it can be interpreted as follows:
- Shakti (power) is full outside the egg-shaped jet-black space, and the nada sound resonates.
- Atman is in the egg-shaped jet-black space, or the egg-shaped jet-black space itself is Atman.
However, in my case, I feel like "myself" is floating in the center of the egg-shaped jet-black space, so it may be a little different from "that which has no form is the supreme God (Atman)."
Then, I received an inspiration: "The reason why 'yourself' is floating in the center of the egg-shaped jet-black space is because I sent an image from a story illustration I saw before to make the situation easier to understand, and that is just for understanding, and it is not something that actually exists. When you actually see the egg-shaped jet-black space, you will not see anything in the center."
Taking this and the passage from the "Hatha Yoga Pradipika" that "Atman has no form" into account, it is better to adopt the interpretation that "Atman is the egg-shaped jet-black space itself" rather than "Atman is in the egg-shaped jet-black space," and it would be good to think as follows:
"What is floating in the center of the egg-shaped jet-black space is the 'self' as a 'body' that is meditating, and Atman has no form. Atman is spread out as an egg-shaped jet-black space, and Atman is recognized as a jet-black space because it has no form. The surrounding area of the egg-shaped jet-black space, which is Atman, is filled with Shakti (power), and the nada sound resonates only in the surrounding area."
Well, even with this, there are still some questions, or rather, subtle and unusual feelings (not quite a sense of discomfort) that remain. I will gradually figure out what these feelings are. For example, I feel that "there is an Atman in a black, egg-shaped space" is also correct. In the Vedas, Atman and Brahman are actually the same, so it's a matter of perspective, and both can be considered correct.
■Reason for judging the black, egg-shaped space as Atman
The reason for this judgment is based on the passage in the Yoga Sutra that states that the place where the Anahata sound (Nada sound) cannot be heard is the Supreme God (Atman). That's actually how it felt.
However, I cannot definitively say that this is the case based on intuition, so it's a bit ambiguous. This is still a hypothesis.
According to the Vedas, humans are said to be surrounded by five layers, so perhaps I am currently seeing the outside of the Supreme God (Atman).
Relying on breath, approaching Atman.
This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are: This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are: This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are: This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
This is a continuation of the previous meditation on connecting with the breath.
■ "Letting Go" in Two Types of Connecting Meditations
Previously, I performed the following two meditations:
- Meditation on connecting with the heartbeat
- Meditation on connecting with the breath
Initially, I tried the "meditation on connecting with the heartbeat," but the heartbeat was intensely strong immediately after activating the Muladhara chakra. However, as time passed, the heartbeat weakened. I then tried the "meditation on connecting with the breath," and the sensation was the same, so I switched to focusing on the breath. The weakening of the heartbeat was similar during the initial Kundalini awakening and when Anahata was dominant, so I anticipated it. Therefore, I decided that focusing on the breath was sufficient and switched to it.
At that time, I used "the mind" as a "reign" to connect my awareness to the heartbeat or the breath, like grabbing a rope extending from a boat floating on the sea to stabilize it.
Then, I gradually loosened the "reign." I realized that "the mind" could remain stable even without actively applying force to it. This was different from before. Previously, I needed to focus on something, such as listening to Nada sounds, or use something as a "reign" to keep my mind stable. However, this time, even when I loosened the "reign," the "I" remained close to the heartbeat or breath and remained stable.
This is where the so-called "letting go" occurred.
Generally, "letting go" is often associated with discarding something or letting it wander aimlessly. However, in this context, "letting go" means that the mind no longer needs a "reign" because it is stable, and even when the "reign" is released, the mind remains calm.
■ The Appearance of an Egg-Shaped Black Space
After "letting go," three elements appeared, as mentioned in the previous article:
- The physical self
- An egg-shaped black space (surrounding the physical self)
- The phenomenal world outside the egg-shaped black space. For example, Nada sounds are only heard on the outside.
■ "Trying" to Grab Something Crushes It
This is a subtle point, but I understand that the initial stage of meditation is "concentration," and the ultimate goal of that concentration is this "reign."
It's similar to the Ten Bulls painting in Zen Buddhism. Initially, it's necessary to use the "reign" to restrain the mind (equivalent to the bull in the Ten Bulls painting) and calm it.
Once the mind is calm, it's necessary to "relax" and "let go." Then, things become visible.
I remember reading in some explanation of the Ten Bulls painting (I can't find the specific book), something about "firmly connecting with the true self (Atman)." The explanation stated that "the true self (Atman) wanders, so it needs to be firmly connected." While that may be true, based on my own "experience," I didn't initially know if the true self (Atman) was wandering, so when I read descriptions about "searching for" or "connecting with" the true self (Atman), I didn't understand them. The key points mentioned in the book were:
- The Atman wanders.
- Discovering the Atman that "I" am wandering.
- Connecting with the Atman that "I" am wandering. Grabbing the wandering Atman.
Based on my experience in today's meditation, it's the opposite.
When I "let go" of the "reign," the Atman, or the egg-shaped black space, appeared and seemed to stabilize. I don't understand the idea of trying to grab the Atman. Perhaps it depends on the school of thought. Or, maybe I'm misunderstanding and it's a completely different concept. In the Ten Bulls painting, there's an explanation that "the true self (Atman) should be captured with a firm will," which implies that the true self (Atman) is moving. However, in my experience, it was the opposite. The true self (Atman) didn't move; I felt like I was being captured by the true self (Atman). Then, even after releasing my grip, it remained stable. In summary, the key points are:
How to increase energy to Sahasrarala, and the route.
The book "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar), which explains the meditation techniques of the Ironkar family in India, describes how to raise energy as follows:
When raising Kundalini energy or cosmic consciousness to the eighth chakra (Sahasrara chakra), it should pass through the back of the head after moving horizontally from the forehead, not directly from the forehead. This must not be mistaken. "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar).
The Ironkar family defines the seventh chakra (Ajna chakra) as "the area from slightly above the forehead (the third eye) to the back of the head." It is interesting that the details differ slightly depending on the school of thought.
The above explanation appears suddenly without detailed explanation, and there are no diagrams, but it seems that it is likely referring to the same concept as the spiritual "Flower of Life."
The book "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar), which explains the meditation techniques of the Ironkar family in India, describes how to raise energy as follows:
When raising Kundalini energy or cosmic consciousness to the eighth chakra (Sahasrara chakra), it should pass through the back of the head after moving horizontally from the forehead, not directly from the forehead. This must not be mistaken. "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar).
The Ironkar family defines the seventh chakra (Ajna chakra) as "the area from slightly above the forehead (the third eye) to the back of the head." It is interesting that the details differ slightly depending on the school of thought.
The above explanation appears suddenly without detailed explanation, and there are no diagrams, but it seems that it is likely referring to the same concept as the spiritual "Flower of Life."
When raising Kundalini energy or cosmic consciousness to the eighth chakra (Sahasrara chakra), it should pass through the back of the head after moving horizontally from the forehead, not directly from the forehead. This must not be mistaken. "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar).
The Ironkar family defines the seventh chakra (Ajna chakra) as "the area from slightly above the forehead (the third eye) to the back of the head." It is interesting that the details differ slightly depending on the school of thought.
The above explanation appears suddenly without detailed explanation, and there are no diagrams, but it seems that it is likely referring to the same concept as the spiritual "Flower of Life."
The book "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar), which explains the meditation techniques of the Ironkar family in India, describes how to raise energy as follows:When raising Kundalini energy or cosmic consciousness to the eighth chakra (Sahasrara chakra), it should pass through the back of the head after moving horizontally from the forehead, not directly from the forehead. This must not be mistaken. "Meditation Yoga: Soul's Serenity" (authored by Vasudeva Naia Ironkar).
The Ironkar family defines the seventh chakra (Ajna chakra) as "the area from slightly above the forehead (the third eye) to the back of the head." It is interesting that the details differ slightly depending on the school of thought.
The above explanation appears suddenly without detailed explanation, and there are no diagrams, but it seems that it is likely referring to the same concept as the spiritual "Flower of Life."
Grounding meditation.
This is a continuation of the "Mindfulness Meditation that Accompanies Your Breath" from the other day.
Since my grounding ability has increased, my meditation practice has also changed.
This is similar to what I mentioned in the previous article, which is "letting go," but there are some differences:
This is a continuation of the "Mindfulness Meditation that Accompanies Your Breath" from the other day.
Since my grounding ability has increased, my meditation practice has also changed.
This is similar to what I mentioned in the previous article, which is "letting go," but there are some differences:
Since my grounding ability has increased, my meditation practice has also changed.
This is similar to what I mentioned in the previous article, which is "letting go," but there are some differences:
- This is a continuation of the "Mindfulness Meditation that Accompanies Your Breath" from the other day.
Since my grounding ability has increased, my meditation practice has also changed.
This is similar to what I mentioned in the previous article, which is "letting go," but there are some differences:
This is a continuation of the "Mindfulness Meditation that Accompanies Your Breath" from the other day.
Since my grounding ability has increased, my meditation practice has also changed.
This is similar to what I mentioned in the previous article, which is "letting go," but there are some differences:
The mystery of the levels of Samadhi.
In Theravada Buddhism, meditation (samadhi) is divided into form realm meditation and formless realm meditation. It is said that enlightenment is achieved through insight meditation (vipassana meditation) from the fourth form realm meditation. For example, the book "The Ladder of Enlightenment" by Akira Fujimoto states the following:
"Those who have achieved meditative mastery = even if they experience a world that is uniquely pleasant, it has nothing to do with enlightenment. Enlightenment requires wisdom to understand the truth." (omitted) "When one attains the fruit of non-return or the Arhat fruit, enlightenment often occurs by progressing to the fourth form realm meditation through still meditation (samatha meditation) and then transitioning to insight meditation (vipassana meditation)." (omitted) "This is probably because if one enters the formless realm meditation, the mind becomes purely a mental function, and it does not become insight meditation, which involves observing something to understand impermanence. Therefore, the mental state just before enlightenment and the realm where the fruit of non-return is reborn are naturally within the form realm, so that one can attain the Arhat fruit." "The Ladder of Enlightenment" by Akira Fujimoto.
An Arhat is a person who has attained enlightenment. In Theravada Buddhism, it seems that all meditations are not enlightenment, but it also seems to be a stance that meditation helps in enlightenment.
Even in the first form realm meditation, cultivating and strengthening the mind and developing concentration can become a force that allows one to open enlightenment immediately when transitioning to insight meditation. "The Ladder of Enlightenment" by Akira Fujimoto.
■Zen Meditation in Tibetan Buddhism
On the other hand, in Tibetan Buddhism, there is no description of attaining enlightenment from the fourth form realm meditation, but it seems to read that enlightenment is attained after entering formless realm meditation. According to "The Dalai Lama: Opening the Eye of Wisdom," the following is stated in the explanation of reincarnation:
"Those who develop formless meditation and concentrate the mind to the ultimate of perception are reborn in the second place, the third class becomes Arhats, and these are those who reach the final cessation (jakumetsu) of this world and do not return to this world." "The Dalai Lama: Opening the Eye of Wisdom."
Descriptively, it does not read as if one attains enlightenment by doing vipassana meditation from the fourth form realm meditation, as in Theravada Buddhism. When read normally, it seems that one attains enlightenment by mastering formless realm meditation after form realm meditation. Although it is not written that meditation itself is enlightenment, it can be interpreted as being in a relatively close position.
It seems that the position of meditation differs between Theravada Buddhism and Tibetan Buddhism.
■Fourth Form Realm Meditation
The other day, in "Grounded Meditation," the state of calmness before seeing the "egg-shaped black space" feels like the fourth form realm meditation.
■The Beginning of Formless Realm Meditation: "Emptiness-Bound Place Meditation (Ku-mu-hen-sho-jo)"
This explanation is as follows:
"An astronaut who relied on matter as a lifeline but was floating in the universe without any relationship with matter, detached from that material lifeline, is just a Japanese character floating in the universe. Since it would be troublesome if the body could not be fixed, it is 'floating,' so we 'fix' it." "The Ladder of Enlightenment" by Akira Fujimoto.
When I reread this explanation, I realized that the state of seeing the "egg-shaped black space" that I saw in the "grounded meditation" that started with "accompanying the heartbeat" and then transitioned to "accompanying the breath" corresponds to this. So, this is the formless realm meditation. In my case, I recognized it as it was, rather than 'fixing' it.
Based on the feeling at that time, the "egg-shaped black space" is still recognized, so there is a "boundary."
According to the same book, the next stage is as follows:
"The second formless meditation is called 'Discernment-Bound Place Meditation (Shiki-mu-hen-sho-jo).' That realm is the realm of discernment. Unlike the emptiness of the previous emptiness-bound place meditation, it is still a mental awareness on the outside of that emptiness. (omitted) Now, you recognize that 'discernment is infinite.'" "The Ladder of Enlightenment" by Akira Fujimoto.
This is a clue. Since I recognized the "egg-shaped black space," it means that there is still a "boundary." Perhaps, in the future, the state where there is no boundary will be reached. Well, it doesn't seem worthwhile to look too far ahead. Just do it steadily.
■Considerations
My sensory experience also feels that formless meditation is a little different. The range of recognition is mainly the mind and a space that seems like the atman. The other day, it started with "accompanying the heartbeat" and then transitioned to "accompanying the breath," so perhaps this is the meditative state when consciousness is immersed in the heart chakra, don't you think? ... If we assume that the surrounding area is recognized as an "egg-shaped black space" and that auras and nadas are recognized around it, it can be explained by assuming that one's consciousness has moved or immersed into the heart rather than the head.
Some spiritual people say that there is a "sacred space" in the heart chakra. Some people say that the sacred space has two stages: the first room and a smaller room. Perhaps, when one enters the smaller room, the boundary of the surrounding black space will disappear and not be recognized.
Based on these points, I feel like I'm starting to understand the difference between the fourth dhyana in the realm of form and the dhyana in the formless realm. I'm still far from drawing a conclusion.
Indeed, it's not entirely incomprehensible to attain enlightenment from the fourth dhyana in the realm of form. The dhyana in the formless realm feels a bit different from enlightenment, but perhaps the purpose is different. In the case of enlightenment attained from what is commonly called the fourth dhyana in the realm of form, one can live a life free from worries, while it feels like a vast world lies beyond the formless realm. What do you think?
There seem to be many mysteries beyond the formless realm.
The formless realm can be entered even without enlightenment. However, if enlightenment is the power of vipassana, and if the formless realm is a world of just the mind, then the formless realm, without the enlightenment of vipassana, is a world of astral and mental realms, which seems dangerous. If one enters the astral and mental realms without the ability to observe (vipassana) and control, it could be quite disastrous.
Sometimes, I think that what is generally called "enlightenment" is essentially the power of observation (vipassana), but the meaning is slightly different, so I will continue to observe the differences later.
Well, this includes various hypotheses, but I will continue to observe these aspects in the future.
"Those who have achieved meditative mastery = even if they experience a world that is uniquely pleasant, it has nothing to do with enlightenment. Enlightenment requires wisdom to understand the truth." (omitted) "When one attains the fruit of non-return or the Arhat fruit, enlightenment often occurs by progressing to the fourth form realm meditation through still meditation (samatha meditation) and then transitioning to insight meditation (vipassana meditation)." (omitted) "This is probably because if one enters the formless realm meditation, the mind becomes purely a mental function, and it does not become insight meditation, which involves observing something to understand impermanence. Therefore, the mental state just before enlightenment and the realm where the fruit of non-return is reborn are naturally within the form realm, so that one can attain the Arhat fruit." "The Ladder of Enlightenment" by Akira Fujimoto.
An Arhat is a person who has attained enlightenment. In Theravada Buddhism, it seems that all meditations are not enlightenment, but it also seems to be a stance that meditation helps in enlightenment.
Even in the first form realm meditation, cultivating and strengthening the mind and developing concentration can become a force that allows one to open enlightenment immediately when transitioning to insight meditation. "The Ladder of Enlightenment" by Akira Fujimoto.
■Zen Meditation in Tibetan Buddhism
On the other hand, in Tibetan Buddhism, there is no description of attaining enlightenment from the fourth form realm meditation, but it seems to read that enlightenment is attained after entering formless realm meditation. According to "The Dalai Lama: Opening the Eye of Wisdom," the following is stated in the explanation of reincarnation:
"Those who develop formless meditation and concentrate the mind to the ultimate of perception are reborn in the second place, the third class becomes Arhats, and these are those who reach the final cessation (jakumetsu) of this world and do not return to this world." "The Dalai Lama: Opening the Eye of Wisdom."
Descriptively, it does not read as if one attains enlightenment by doing vipassana meditation from the fourth form realm meditation, as in Theravada Buddhism. When read normally, it seems that one attains enlightenment by mastering formless realm meditation after form realm meditation. Although it is not written that meditation itself is enlightenment, it can be interpreted as being in a relatively close position.
It seems that the position of meditation differs between Theravada Buddhism and Tibetan Buddhism.
■Fourth Form Realm Meditation
The other day, in "Grounded Meditation," the state of calmness before seeing the "egg-shaped black space" feels like the fourth form realm meditation.
■The Beginning of Formless Realm Meditation: "Emptiness-Bound Place Meditation (Ku-mu-hen-sho-jo)"
This explanation is as follows:
"An astronaut who relied on matter as a lifeline but was floating in the universe without any relationship with matter, detached from that material lifeline, is just a Japanese character floating in the universe. Since it would be troublesome if the body could not be fixed, it is 'floating,' so we 'fix' it." "The Ladder of Enlightenment" by Akira Fujimoto.
When I reread this explanation, I realized that the state of seeing the "egg-shaped black space" that I saw in the "grounded meditation" that started with "accompanying the heartbeat" and then transitioned to "accompanying the breath" corresponds to this. So, this is the formless realm meditation. In my case, I recognized it as it was, rather than 'fixing' it.
Based on the feeling at that time, the "egg-shaped black space" is still recognized, so there is a "boundary."
According to the same book, the next stage is as follows:
"The second formless meditation is called 'Discernment-Bound Place Meditation (Shiki-mu-hen-sho-jo).' That realm is the realm of discernment. Unlike the emptiness of the previous emptiness-bound place meditation, it is still a mental awareness on the outside of that emptiness. (omitted) Now, you recognize that 'discernment is infinite.'" "The Ladder of Enlightenment" by Akira Fujimoto.
This is a clue. Since I recognized the "egg-shaped black space," it means that there is still a "boundary." Perhaps, in the future, the state where there is no boundary will be reached. Well, it doesn't seem worthwhile to look too far ahead. Just do it steadily.
■Considerations
My sensory experience also feels that formless meditation is a little different. The range of recognition is mainly the mind and a space that seems like the atman. The other day, it started with "accompanying the heartbeat" and then transitioned to "accompanying the breath," so perhaps this is the meditative state when consciousness is immersed in the heart chakra, don't you think? ... If we assume that the surrounding area is recognized as an "egg-shaped black space" and that auras and nadas are recognized around it, it can be explained by assuming that one's consciousness has moved or immersed into the heart rather than the head.
Some spiritual people say that there is a "sacred space" in the heart chakra. Some people say that the sacred space has two stages: the first room and a smaller room. Perhaps, when one enters the smaller room, the boundary of the surrounding black space will disappear and not be recognized.
Based on these points, I feel like I'm starting to understand the difference between the fourth dhyana in the realm of form and the dhyana in the formless realm. I'm still far from drawing a conclusion.
Indeed, it's not entirely incomprehensible to attain enlightenment from the fourth dhyana in the realm of form. The dhyana in the formless realm feels a bit different from enlightenment, but perhaps the purpose is different. In the case of enlightenment attained from what is commonly called the fourth dhyana in the realm of form, one can live a life free from worries, while it feels like a vast world lies beyond the formless realm. What do you think?
There seem to be many mysteries beyond the formless realm.
The formless realm can be entered even without enlightenment. However, if enlightenment is the power of vipassana, and if the formless realm is a world of just the mind, then the formless realm, without the enlightenment of vipassana, is a world of astral and mental realms, which seems dangerous. If one enters the astral and mental realms without the ability to observe (vipassana) and control, it could be quite disastrous.
Sometimes, I think that what is generally called "enlightenment" is essentially the power of observation (vipassana), but the meaning is slightly different, so I will continue to observe the differences later.
Well, this includes various hypotheses, but I will continue to observe these aspects in the future.
The five movements of Kundalini, as spoken by Saint Ramakrishna.
Generally, people might imagine Kundalini as rising intensely, but according to Saint Ramakrishna, there are five movements of Kundalini.
Kundalini does not always ascend with the same movement and tremor. According to scriptures, there are five movements of Kundalini:
1. Ant-like movement: There is a sensation of a long, continuous tremor rising from the feet.
2. Frog-like movement: It ascends irregularly from the feet to the brain.
3. Snake-like movement: Like a snake that coils up and then rushes forward in a zigzag pattern when it finds prey or is threatened.
4. Bird-like movement: It guides the birds here and there, sometimes high up and sometimes low down, without ever stopping until it reaches its destination.
5. Monkey-like movement: Like a monkey jumping from tree to tree, moving from one tree to another.
(From "The Teachings of Ramakrishna" edited by Jean Herbert)
This explains why the experiences of people who have experienced Kundalini are different.
According to the same book, in any case, when it reaches the brain, it enters Samadhi.
However, I don't know which original scriptures are being referred to.
Kundalini is said to ascend through the Sushumna in yoga, and removing blockages in the Sushumna is also the core of yoga practice. However, it is easy to imagine that if the Sushumna is not completely purified, the energy will behave in various ways. The Sushumna is a major nadi (energy channel), but there are many other nadis in the body, so it is easy to imagine that if some nadis are blocked and others are not, the way the energy moves will be perceived differently depending on the degree of purification of each nadi. That is probably what is perceived as the movements mentioned above.
Kundalini does not always ascend with the same movement and tremor. According to scriptures, there are five movements of Kundalini:
1. Ant-like movement: There is a sensation of a long, continuous tremor rising from the feet.
2. Frog-like movement: It ascends irregularly from the feet to the brain.
3. Snake-like movement: Like a snake that coils up and then rushes forward in a zigzag pattern when it finds prey or is threatened.
4. Bird-like movement: It guides the birds here and there, sometimes high up and sometimes low down, without ever stopping until it reaches its destination.
5. Monkey-like movement: Like a monkey jumping from tree to tree, moving from one tree to another.
(From "The Teachings of Ramakrishna" edited by Jean Herbert)
This explains why the experiences of people who have experienced Kundalini are different.
According to the same book, in any case, when it reaches the brain, it enters Samadhi.
However, I don't know which original scriptures are being referred to.
Kundalini is said to ascend through the Sushumna in yoga, and removing blockages in the Sushumna is also the core of yoga practice. However, it is easy to imagine that if the Sushumna is not completely purified, the energy will behave in various ways. The Sushumna is a major nadi (energy channel), but there are many other nadis in the body, so it is easy to imagine that if some nadis are blocked and others are not, the way the energy moves will be perceived differently depending on the degree of purification of each nadi. That is probably what is perceived as the movements mentioned above.
Concentration meditation on Sahasrarala.
The basic principle of yoga meditation is to focus on the space between the eyebrows, but there are yoga and spiritual meditations that focus on the Sahasrara chakra. Examining some of these, we can see common themes:
* Focus on a point slightly above the top of the head.
* After meditation, return awareness to the space between the eyebrows or the lower abdomen. Failure to do so may lead to dizziness, discomfort, or emotional instability.
The latter point is particularly interesting. Many traditions emphasize that simply ending meditation while focusing on the Sahasrara can lead to instability.
For example, one book states:
"The great consciousness that reaches the eighth chakra (Sahasrara) must be brought down again towards the first chakra. (Omitted) The great consciousness must be brought back to the first chakra all at once. (Omitted) Do not proceed to the next step while keeping the great consciousness in the eighth chakra (Sahasrara). This is because the Atman must not interact with the light of consciousness when it separates from the body. (Omitted) If this is not done, the meditation may fail, and in rare cases, discomfort may remain afterward."
The passage about "the Atman separating from the body and interacting with the light of consciousness" is very intriguing. If we consider consciousness as a "light," and that light has a tactile quality, then it's interesting that it should not interact with the Atman (roughly, the soul). Perhaps this is due to a difference in vibrations.
I have a feeling that there is a boundary, a "gate" or "lid," called the "gate of Brahman" located in the Sahasrara. During meditation, this may open, allowing consciousness to extend outward. If consciousness extends outward, it must be brought back into the body, otherwise, it's understandable that the mind would become altered. This is just a hypothesis.
I recall that, even before I started practicing yoga, I occasionally unconsciously left consciousness outside this "gate," leading to prolonged discomfort and instability.
Recently, I became careless and ended meditation after focusing on the Sahasrara. While I felt fine immediately after, a few hours later, I experienced a strange pressure in my head, a discomfort that I had not felt before. This experience reinforces the importance of following the aforementioned precautions, even if one feels fine immediately after meditation. I had become complacent because I had not experienced such discomfort recently.
Therefore, this precaution is important. If consciousness has gone outside the gate, it must be brought back inside, and the gate must be properly closed. Again, this is just a hypothesis.
In spiritual contexts, there are explanations such as the following:
"■Nakra Meditation
By focusing your awareness on this point above the Crown Chakra, you will enter a dimension-crossing passage. As you become familiar with it, you will be able to experience a relaxed and easy transition. If you experience a headache or tension, it is usually due to over-concentration. You should not concentrate your awareness; simply become aware of the point and gently allow your awareness to rest there. (Omitted) It is important to properly re-adapt to the body's nervous system after this meditation. (Omitted) Rushing things can cause headaches or other pain, or make you feel unwell."
Regardless of whether one believes in the existence of aliens, the content of this meditation is interesting.
In any case, meditations that focus on the Sahasrara seem to require caution and skill.
I recall reading in a yoga book that "Focusing on the Sahasrara requires caution. Focusing on the space between the eyebrows is safe." This seems to be the general idea.
■Hakugin Zen Master's Zen Illness
I have a feeling that Hakugin Zen Master's "Zen Illness" exhibits similar symptoms, but what do you think?
Hakugin Zen Master used the "Nansoro" method to deal with this condition. If similar, it might be possible to address it by following the precautions mentioned above.
The "Nansoro" method, in its simplest form, involves imagining a round, ball-shaped healing ball above the head, and then visualizing it melting and permeating the entire body, from the head down to the feet, as if water were dripping, thereby washing away impurities. While this is a good technique, it seems to be based on the same principle: grounding the consciousness from the Sahasrara.
Although the methods may vary, the basic principle seems to be the same.
* Focus on a point slightly above the top of the head.
* After meditation, return awareness to the space between the eyebrows or the lower abdomen. Failure to do so may lead to dizziness, discomfort, or emotional instability.
The latter point is particularly interesting. Many traditions emphasize that simply ending meditation while focusing on the Sahasrara can lead to instability.
For example, one book states:
"The great consciousness that reaches the eighth chakra (Sahasrara) must be brought down again towards the first chakra. (Omitted) The great consciousness must be brought back to the first chakra all at once. (Omitted) Do not proceed to the next step while keeping the great consciousness in the eighth chakra (Sahasrara). This is because the Atman must not interact with the light of consciousness when it separates from the body. (Omitted) If this is not done, the meditation may fail, and in rare cases, discomfort may remain afterward."
The passage about "the Atman separating from the body and interacting with the light of consciousness" is very intriguing. If we consider consciousness as a "light," and that light has a tactile quality, then it's interesting that it should not interact with the Atman (roughly, the soul). Perhaps this is due to a difference in vibrations.
I have a feeling that there is a boundary, a "gate" or "lid," called the "gate of Brahman" located in the Sahasrara. During meditation, this may open, allowing consciousness to extend outward. If consciousness extends outward, it must be brought back into the body, otherwise, it's understandable that the mind would become altered. This is just a hypothesis.
I recall that, even before I started practicing yoga, I occasionally unconsciously left consciousness outside this "gate," leading to prolonged discomfort and instability.
Recently, I became careless and ended meditation after focusing on the Sahasrara. While I felt fine immediately after, a few hours later, I experienced a strange pressure in my head, a discomfort that I had not felt before. This experience reinforces the importance of following the aforementioned precautions, even if one feels fine immediately after meditation. I had become complacent because I had not experienced such discomfort recently.
Therefore, this precaution is important. If consciousness has gone outside the gate, it must be brought back inside, and the gate must be properly closed. Again, this is just a hypothesis.
In spiritual contexts, there are explanations such as the following:
"■Nakra Meditation
By focusing your awareness on this point above the Crown Chakra, you will enter a dimension-crossing passage. As you become familiar with it, you will be able to experience a relaxed and easy transition. If you experience a headache or tension, it is usually due to over-concentration. You should not concentrate your awareness; simply become aware of the point and gently allow your awareness to rest there. (Omitted) It is important to properly re-adapt to the body's nervous system after this meditation. (Omitted) Rushing things can cause headaches or other pain, or make you feel unwell."
Regardless of whether one believes in the existence of aliens, the content of this meditation is interesting.
In any case, meditations that focus on the Sahasrara seem to require caution and skill.
I recall reading in a yoga book that "Focusing on the Sahasrara requires caution. Focusing on the space between the eyebrows is safe." This seems to be the general idea.
■Hakugin Zen Master's Zen Illness
I have a feeling that Hakugin Zen Master's "Zen Illness" exhibits similar symptoms, but what do you think?
Hakugin Zen Master used the "Nansoro" method to deal with this condition. If similar, it might be possible to address it by following the precautions mentioned above.
The "Nansoro" method, in its simplest form, involves imagining a round, ball-shaped healing ball above the head, and then visualizing it melting and permeating the entire body, from the head down to the feet, as if water were dripping, thereby washing away impurities. While this is a good technique, it seems to be based on the same principle: grounding the consciousness from the Sahasrara.
Although the methods may vary, the basic principle seems to be the same.
Feeling of heat above the head during meditation.
Recently, I've been experiencing heat sensations in the lower half of my head, as well as on my forehead and frontal area. However, I'm not feeling any sensation in the back of my head, particularly the upper part, so I've been exploring this during meditation.
Based on my current state and past experiences, I've formulated some hypotheses.
Facts:
- Before the Kundalini activation, I had very little heat sensation in my abdomen.
- After the Kundalini activation, the heat sensation in my Manipura chakra became dominant. At that time, my Anahata chakra was not yet dominant, and there was a temperature difference between Manipura and Anahata, creating a kind of barrier (what's known as a "grandi").
- When Anahata became dominant, that barrier disappeared.
- After Anahata became dominant, I started experiencing heat sensations in the lower half of my head.
- I feel a barrier (grandi) in the middle of my head. The upper half of my head is not yet experiencing any heat sensation.
Hypotheses:
- I need to break through the barrier (grandi) in the middle of my head.
- If I break through that barrier (grandi), I will experience heat sensations in the upper half of my head, especially in the back of my head.
I'm trying to recall what I did when Manipura was dominant. I remember doing regular yoga asanas and meditating, but as I mentioned before, I used guidance from a "dream guide" to perform a "rotation" to raise energy up to Anahata. I'm starting to think that this "rotation" is the key.
Also, since the energy has become more stable, not only in Anahata but also in the lower half of my head, I'm starting to think that it's better to raise the energy in stages, rather than all at once from the lower part, like in the Small Circulation (minor circulation). A similar meditation is the Soham meditation, and this basic meditation seems to be quite effective for me right now.
■ Soham Meditation and Small Circulation
There's a classical meditation called Soham meditation. You inhale with "So" and exhale with "Ham." At that time, you visualize the energy rising from the lower abdomen, through the spine, to the top of the head. Initially, it's okay to just imagine it. Then, with "Ham," you visualize the energy descending from the sky or the universe, grounding it into your body. This is the basic practice. "So" means "That," and "Ham" means "I am."
A similar concept is the Small Circulation, where energy rises from the lower abdomen, through the spine, to the top of the head, and then descends through the front of the body to the lower abdomen. There are various variations of this.
These are relatively basic and classical meditations. I used to think, "Oh, that's interesting," but recently, they've become quite effective for me. However, I'm not using them directly as they are.
■ Segmentation
As a way to raise energy, I find that segmenting it like this works best for me:
- From Manipura, as I mentioned before, I first create a right-rotating vortex in Manipura, then use that momentum to quickly raise the energy to Anahata or the front of the head. I repeat this several times. I rotate the energy while inhaling and quickly raise it when exhaling.
- Then, I accumulate the energy that has gathered in the front of the head by inhaling again, and when exhaling, I direct it to the upper back of the head, passing through the back of the head.
I believe this is likely due to differences in the quality of the energy. If I raise the energy from Manipura all at once, it causes discomfort due to differences in quality (or perhaps a problem with the pathway). However, if I raise it gradually, there is very little discomfort.
Currently, I feel like there's a blockage in the upper back of my head, so I'm focusing on channeling energy to that area during meditation, trying various "rotations," such as vertical and horizontal rotations.
In the past, my meditation focused on how to deal with thoughts and distractions. Recently, my meditation has become more of an energy work practice.
By repeatedly trying to channel energy to the upper back of my head, last night I felt a very small "click" or sensation, and the blockage in the upper back of my head seemed to have cleared up a little. It's not completely clear, but it's a noticeable improvement.
I remember this feeling of a barrier and blockage. When Manipura was dominant, I felt a similar "blockage" between Manipura and Anahata, like the Vishnu Grandi.
I think that just as there's a Vishnu Grandi in the head, it's necessary to remove similar "blockages" in that area as well. Gradually, the energy will flow all the way to Sahasrara.
Therefore, I'm starting to think that Soham meditation and the Small Circulation, while famous, classical, and basic, are actually very important and useful meditations that have been passed down for a long time. It's famous, so beginners are often forced to do it, but it seems that it's difficult for beginners to fully understand and practice it.
■ Ohm Meditation
There is a meditation in yoga where you chant "Om." If you mentally chant "Om" in the area at the back of your head where it feels stiff, it feels like the blockage, obstacle, or congestion gradually softens.
■ Bhramari Meditation (Bee Breath)
Similarly, in the meditation where you exhale while keeping your mouth closed and chanting "Mmmmmm (nnnn)," it feels like the blockage is being released.
Based on my current state and past experiences, I've formulated some hypotheses.
Facts:
- Before the Kundalini activation, I had very little heat sensation in my abdomen.
- After the Kundalini activation, the heat sensation in my Manipura chakra became dominant. At that time, my Anahata chakra was not yet dominant, and there was a temperature difference between Manipura and Anahata, creating a kind of barrier (what's known as a "grandi").
- When Anahata became dominant, that barrier disappeared.
- After Anahata became dominant, I started experiencing heat sensations in the lower half of my head.
- I feel a barrier (grandi) in the middle of my head. The upper half of my head is not yet experiencing any heat sensation.
Hypotheses:
- I need to break through the barrier (grandi) in the middle of my head.
- If I break through that barrier (grandi), I will experience heat sensations in the upper half of my head, especially in the back of my head.
I'm trying to recall what I did when Manipura was dominant. I remember doing regular yoga asanas and meditating, but as I mentioned before, I used guidance from a "dream guide" to perform a "rotation" to raise energy up to Anahata. I'm starting to think that this "rotation" is the key.
Also, since the energy has become more stable, not only in Anahata but also in the lower half of my head, I'm starting to think that it's better to raise the energy in stages, rather than all at once from the lower part, like in the Small Circulation (minor circulation). A similar meditation is the Soham meditation, and this basic meditation seems to be quite effective for me right now.
■ Soham Meditation and Small Circulation
There's a classical meditation called Soham meditation. You inhale with "So" and exhale with "Ham." At that time, you visualize the energy rising from the lower abdomen, through the spine, to the top of the head. Initially, it's okay to just imagine it. Then, with "Ham," you visualize the energy descending from the sky or the universe, grounding it into your body. This is the basic practice. "So" means "That," and "Ham" means "I am."
A similar concept is the Small Circulation, where energy rises from the lower abdomen, through the spine, to the top of the head, and then descends through the front of the body to the lower abdomen. There are various variations of this.
These are relatively basic and classical meditations. I used to think, "Oh, that's interesting," but recently, they've become quite effective for me. However, I'm not using them directly as they are.
■ Segmentation
As a way to raise energy, I find that segmenting it like this works best for me:
- From Manipura, as I mentioned before, I first create a right-rotating vortex in Manipura, then use that momentum to quickly raise the energy to Anahata or the front of the head. I repeat this several times. I rotate the energy while inhaling and quickly raise it when exhaling.
- Then, I accumulate the energy that has gathered in the front of the head by inhaling again, and when exhaling, I direct it to the upper back of the head, passing through the back of the head.
I believe this is likely due to differences in the quality of the energy. If I raise the energy from Manipura all at once, it causes discomfort due to differences in quality (or perhaps a problem with the pathway). However, if I raise it gradually, there is very little discomfort.
Currently, I feel like there's a blockage in the upper back of my head, so I'm focusing on channeling energy to that area during meditation, trying various "rotations," such as vertical and horizontal rotations.
In the past, my meditation focused on how to deal with thoughts and distractions. Recently, my meditation has become more of an energy work practice.
By repeatedly trying to channel energy to the upper back of my head, last night I felt a very small "click" or sensation, and the blockage in the upper back of my head seemed to have cleared up a little. It's not completely clear, but it's a noticeable improvement.
I remember this feeling of a barrier and blockage. When Manipura was dominant, I felt a similar "blockage" between Manipura and Anahata, like the Vishnu Grandi.
I think that just as there's a Vishnu Grandi in the head, it's necessary to remove similar "blockages" in that area as well. Gradually, the energy will flow all the way to Sahasrara.
Therefore, I'm starting to think that Soham meditation and the Small Circulation, while famous, classical, and basic, are actually very important and useful meditations that have been passed down for a long time. It's famous, so beginners are often forced to do it, but it seems that it's difficult for beginners to fully understand and practice it.
■ Ohm Meditation
There is a meditation in yoga where you chant "Om." If you mentally chant "Om" in the area at the back of your head where it feels stiff, it feels like the blockage, obstacle, or congestion gradually softens.
■ Bhramari Meditation (Bee Breath)
Similarly, in the meditation where you exhale while keeping your mouth closed and chanting "Mmmmmm (nnnn)," it feels like the blockage is being released.
From meditation where nothing happens to emptiness and observation.
Recently, in my meditation practice, nothing seems to happen unless I intentionally try to initiate something.
Previously, I would encounter distracting thoughts and conflicts, making it difficult to control them. However, now, distracting thoughts and feelings are recognized as "semi-transparent," so they don't interfere with my meditation as much.
According to the book "A Meditator's Adventure" by Bob Fix, a disciple of Maharishi Mahesh Yogi, it states:
"The more time you spend meditating, the more stress is released. Maharishi described this release as the release of past memories." (Omitted) "It is only when karma is released that enlightenment can be achieved. Thanks to this understanding, I was able to accept the 'nothing happens' meditation." "A Meditator's Adventure" by Bob Fix.
This description seems to be similar to my current state. Basically, my meditation has become a "nothing happens" type of meditation unless I intentionally try to initiate something.
According to the same book, he was in the middle of a meditation course at the time, and it says that as he progressed through the course, he reached the following state:
"By the fourth week of the two-month course, my meditation became so deep that everything disappeared. I felt lost in an incredibly vast inner universe, and I didn't even know where my body was." (Omitted) "Everything that appeared in my consciousness was transparent and holographic. I could see the inside of every object, and at the same time, I was looking at it from all sides, from top to bottom." "A Meditator's Adventure" by Bob Fix.
I haven't reached that state yet, but the description of "transparent and holographic" is a reference point. In my case, for now, distracting thoughts and feelings are recognized as "semi-transparent," so I feel like I'm experiencing something similar. I wonder if I will eventually reach that state too?
"The important thing in meditation is the ability to transcend the various obstacles that arise in sensation and to be absorbed in infinite silence." (Omitted) "Ultimately, one's entire being dissolves into infinite peace, and thoughts disappear into the infinite space. This infinite space is what is called 'emptiness' (ku)." (Omitted) "As you become familiar with emptiness, you feel like you are observing the universe from the outside." (Omitted) "This experience is what is called 'contemplation'." "A Meditator's Adventure" by Bob Fix.
In my case, I can feel the infinite silence "outside," but I haven't been "absorbed" into it yet. These descriptions will be a reference point for the future.
■Sahastrara Experience
I feel that the experience of Sahastrara described by Honzan Honma, a yoga practitioner, is similar.
"You realize that your consciousness is passing through the gate of ascension and gradually rising to a higher plane, returning to the divine being who is far, far above." (Omitted) "You continue in a state of indescribable bliss and peace, as if your spiritual being is submerged." "Zen Yoga" by Honzan Honma.
This feeling of emerging from Sahastrara and sensing the universe seems somewhat similar to the experience of Bob Fix.
■Contemplation Leads to Sleeplessness
This is what is said in the Yoga Sutras.
"As contemplation increases, significant changes occur in sleep. I was completely alert, but my body was asleep. I was awake, but in the deep darkness of sleep, my thoughts were turned off. Then, I noticed the appearance and disappearance of dreams in that darkness." (Omitted) "The fact that consciousness does not disappear during sleep is an important sign of enlightenment." "A Meditator's Adventure" by Bob Fix.
I haven't reached that stage yet. After the Kundalini activation, my sleep time has shortened, and I don't need to sleep as much, but I haven't experienced anything like this yet.
■Bob Fix's Enlightenment
According to the experiences described in Bob Fix's book, after the sleep mentioned above, he seems to have changed to the following state:
"I was always with the infinite. I became one with the vast consciousness of the universe, eternally." "A Meditator's Adventure" by Bob Fix.
It is difficult to understand, but according to the book, it says that he had become "a completely different person" at this stage, so it seems that this final stage is a significant change.
It seems that contemplation and Sahastrara alone can be considered a certain level of enlightenment, but perhaps this stage is true enlightenment.
Previously, I would encounter distracting thoughts and conflicts, making it difficult to control them. However, now, distracting thoughts and feelings are recognized as "semi-transparent," so they don't interfere with my meditation as much.
According to the book "A Meditator's Adventure" by Bob Fix, a disciple of Maharishi Mahesh Yogi, it states:
"The more time you spend meditating, the more stress is released. Maharishi described this release as the release of past memories." (Omitted) "It is only when karma is released that enlightenment can be achieved. Thanks to this understanding, I was able to accept the 'nothing happens' meditation." "A Meditator's Adventure" by Bob Fix.
This description seems to be similar to my current state. Basically, my meditation has become a "nothing happens" type of meditation unless I intentionally try to initiate something.
According to the same book, he was in the middle of a meditation course at the time, and it says that as he progressed through the course, he reached the following state:
"By the fourth week of the two-month course, my meditation became so deep that everything disappeared. I felt lost in an incredibly vast inner universe, and I didn't even know where my body was." (Omitted) "Everything that appeared in my consciousness was transparent and holographic. I could see the inside of every object, and at the same time, I was looking at it from all sides, from top to bottom." "A Meditator's Adventure" by Bob Fix.
I haven't reached that state yet, but the description of "transparent and holographic" is a reference point. In my case, for now, distracting thoughts and feelings are recognized as "semi-transparent," so I feel like I'm experiencing something similar. I wonder if I will eventually reach that state too?
"The important thing in meditation is the ability to transcend the various obstacles that arise in sensation and to be absorbed in infinite silence." (Omitted) "Ultimately, one's entire being dissolves into infinite peace, and thoughts disappear into the infinite space. This infinite space is what is called 'emptiness' (ku)." (Omitted) "As you become familiar with emptiness, you feel like you are observing the universe from the outside." (Omitted) "This experience is what is called 'contemplation'." "A Meditator's Adventure" by Bob Fix.
In my case, I can feel the infinite silence "outside," but I haven't been "absorbed" into it yet. These descriptions will be a reference point for the future.
■Sahastrara Experience
I feel that the experience of Sahastrara described by Honzan Honma, a yoga practitioner, is similar.
"You realize that your consciousness is passing through the gate of ascension and gradually rising to a higher plane, returning to the divine being who is far, far above." (Omitted) "You continue in a state of indescribable bliss and peace, as if your spiritual being is submerged." "Zen Yoga" by Honzan Honma.
This feeling of emerging from Sahastrara and sensing the universe seems somewhat similar to the experience of Bob Fix.
■Contemplation Leads to Sleeplessness
This is what is said in the Yoga Sutras.
"As contemplation increases, significant changes occur in sleep. I was completely alert, but my body was asleep. I was awake, but in the deep darkness of sleep, my thoughts were turned off. Then, I noticed the appearance and disappearance of dreams in that darkness." (Omitted) "The fact that consciousness does not disappear during sleep is an important sign of enlightenment." "A Meditator's Adventure" by Bob Fix.
I haven't reached that stage yet. After the Kundalini activation, my sleep time has shortened, and I don't need to sleep as much, but I haven't experienced anything like this yet.
■Bob Fix's Enlightenment
According to the experiences described in Bob Fix's book, after the sleep mentioned above, he seems to have changed to the following state:
"I was always with the infinite. I became one with the vast consciousness of the universe, eternally." "A Meditator's Adventure" by Bob Fix.
It is difficult to understand, but according to the book, it says that he had become "a completely different person" at this stage, so it seems that this final stage is a significant change.
It seems that contemplation and Sahastrara alone can be considered a certain level of enlightenment, but perhaps this stage is true enlightenment.
Examples of cutting aura cables.
I have mentioned before that someone has been cutting my aura cables on several occasions. Here is a recent example.
- After going out, I felt a little unwell, so I was meditating and searching my body when I found a needle-like aura embedded in my anahata chakra (around the heart). It was invisible to the naked eye. During meditation, I visualized pulling it out with my hand and discarding it, and my mood improved. It seems that an aura cable was extending from that needle, and it was draining energy. It was a stealthy, semi-transparent needle and cable. I wonder how long it had been there. It's terrifying.
- I had lunch with an old friend, and it seems that my friend has been having problems. They appeared to have had their aura cable cut, and they were feeling exhausted. In this case, it's not possible to immediately cut the cable, so it's a problem. I cut it after we parted.
- When I went to a nearby school festival, a student was surprised when we both reached for a bazaar book at the same time. It seems that the student was nervous and tense (which is common for children in adolescence). Afterwards, their upper body became tense, but I knew the cause, so I cut the aura cable that was extending from them to me, and they recovered in a few minutes.
- After going out, I felt a little unwell, so I was meditating and searching my body when I found a needle-like aura embedded in my anahata chakra (around the heart). It was invisible to the naked eye. During meditation, I visualized pulling it out with my hand and discarding it, and my mood improved. It seems that an aura cable was extending from that needle, and it was draining energy. It was a stealthy, semi-transparent needle and cable. I wonder how long it had been there. It's terrifying.
- I had lunch with an old friend, and it seems that my friend has been having problems. They appeared to have had their aura cable cut, and they were feeling exhausted. In this case, it's not possible to immediately cut the cable, so it's a problem. I cut it after we parted.
- When I went to a nearby school festival, a student was surprised when we both reached for a bazaar book at the same time. It seems that the student was nervous and tense (which is common for children in adolescence). Afterwards, their upper body became tense, but I knew the cause, so I cut the aura cable that was extending from them to me, and they recovered in a few minutes.
People who misunderstand due to aura fundamentalism and superficial reading.
Recently, I haven't seen many people like that.
Perhaps they simply exist elsewhere, but I haven't encountered them. About 20 years ago, there seemed to be a lot of people who were "aura fundamentalists," judging others based on their aura. Also, there were people who performed spiritual readings, supposedly reading other people's auras, but they would take a superficial reading and assume they understood everything about the person, judging them based on that limited information. They would then offer unsolicited advice or counseling, often putting themselves in a position of superiority. I would sometimes apologize to them.
Well, I only saw one such person last year. She came from a family with a Shinto background, and she seemed to be guided by various spirits, including a monk-like guardian spirit. However, she tended to assume that whatever she read was the whole truth about the person. It seems that people with innate abilities tend to believe that their readings are the complete picture. Of course, in my opinion, their readings are "superficial," and it's understandable that people who haven't studied properly and rely on their innate abilities might believe that their readings are the absolute truth.
"Aura fundamentalism" is similar in that it tends to judge a person's entire being based on their state at a particular moment.
Of course, it's ideal for an aura to be bright, but when you're alive, you inevitably create conflicts and karma. Sometimes, you have to pay off that karma.
If that karma is related to a "red" aura, it might take a short or long period, but you have to experience that "red" aura before you can complete that "lesson." Only then can the karma be resolved. ...Well, I'm talking about the normal way of resolving things. Therefore, if you grow in a way that is considered normal, socially acceptable, and morally correct, you may have to embody various auras to reactivate and resolve the karma that is dormant within you.
It's a bit rude (laughs) to point out someone who is "appropriately" embodying a "red" aura and say, "Your aura is red," or "Your aura is stagnant."
Of course, whether the person is aware of it or not is a different matter. In order to learn, there are times when you have to be "ignorant" to do certain things. Sometimes, people intentionally become "ignorant" on their timeline as part of their life plan. Therefore, they may intentionally lower their aura and embody a "red" aura.
In the first place, in order to be born as a human being, it is not possible to adapt to the 3D world with a high vibration. Therefore, when a soul with a high vibration is born as a human being, it is essentially choosing to be born in order to "experience low vibrations" and "learn about low vibrations." So, if someone says, "What about your red vibration," it's like saying, "So what!"
In addition to that, there are times when people deviate from their life plan and, even though they weren't supposed to have a red aura, they make mistakes, have repeated failures, or experience accidents that result in a red aura. In such cases, it may be necessary to seek help from a healer to quickly resolve the red aura and return to their original path.
Ultimately, it's impossible to judge someone's current state without knowing their life plan. The easiest way to find out is to ask their guardian spirit. Even if the guardian spirit doesn't know everything, the higher self may be in charge, but the guardian spirit is likely to have a deeper understanding than a reader.
The methods for resolving a red aura are quite similar to the usual ways of solving problems in reality.
You simply need to remove the cause of the problem, give it energy, and guide it back to its original path.
If someone is embodying a red aura as part of their plan, and a healer intervenes and fixes it prematurely, it could ruin their plan and they might even resent the healer. However, if the person is in a recovery phase, a healer can be helpful. As I mentioned earlier, if the problem is not part of the plan, a healer can simply fix it.
Creating a problem is a way of deepening understanding, so once understanding is gained, it can be resolved. What is needed for this is basically power. Power is needed to embody a red aura, and power is also needed to resolve it.
When aura fundamentalism goes too far, it can lead to an extreme form of cleanliness, where people intensely dislike anything perceived as "dirty." They might point out even the slightest imperfection in others, trying to elevate their own position and feeling superior. These people can be quite annoying (laughs). I'm glad I haven't seen them much lately.
The reason fewer people misunderstand things based on superficial readings might be because, while in the past, many practitioners were self-taught or naturally gifted, nowadays, there are more spiritual schools. This is a good thing. While basic spiritual rules often align with common sense, the spread of these rules can help reduce the number of annoying people.
I mentioned "normal ways to return karma" earlier, but are there abnormal ways to do so? Some, like those who follow the principles of Kriya Yoga, believe that "increasing energy will improve consciousness." There are also more unorthodox methods, such as "detaching the aura and transferring it to others" (which results in the loss of one's own learning) or "detaching the aura and causing it to disappear" (also resulting in the loss of learning).
Strictly speaking, the method of increasing energy is a "super-fast way to return karma." Kriya Yoga takes a relatively unique approach, prioritizing the resolution of conflicts, the elimination of distractions, and improving daily life more than other yoga traditions. Kriya Yoga believes that "increasing energy resolves most of these problems." Therefore, karma can also be quickly resolved by increasing energy.
I don't recommend transferring a detached aura to someone else, but in yoga, you can burn a karma-laden aura in a "fire ritual" (puja, or homa in Shingon Buddhism).
Since you can't learn an unlimited amount at once, and auras are everywhere, you'll pick them up just by walking around. Therefore, it's a good idea to burn anything that isn't related to the learning themes you're currently focused on.
Of course, you can't perform these burning rituals endlessly, so at the very least, you should perform purification rituals (even at home) or, as I mentioned before, cut the aura cables around you.
This might also vary depending on the soul's journey. Some people grow from the bottom up, starting as insects, animals, or beasts, progressing through hungry ghosts and demons, and eventually becoming humans, striving for even higher levels. On the other hand, some people are originally high-vibration spirits who incarnate on Earth to learn, and their learning changes depending on how much they lower their vibration. It's not uncommon for people who have completed learning at a relatively high vibration to then choose to lower their vibration even further to learn something new.
Anyway, I've written a lot, but if you're going to provide readings and counseling based on that level of understanding, it's better than simply reading a person's aura superficially. Otherwise, the following misunderstandings might occur:
- The person doing the reading: "This client is trying to deceive themselves. What I read is correct."
- The person being read: "This spiritual counselor's readings are shallow. I don't feel like explaining it, so I'll just leave it at that."
Of course, it's unlikely that you'll be able to do much counseling if that's the case. In a way, that's the level of understanding required to be a good counselor. As you become more knowledgeable, you'll gradually become less able to do counseling.
Because, ultimately, "anything is possible." You can do whatever you want. Even if you do offer counseling, it's important to remember that the client is the main focus, and the person creating their life is themselves. The counselor should help the client see the parts they're not seeing, acting as a consultant.
At that point, it becomes difficult to distinguish between spiritual counseling and consulting. Truly excellent spiritualists and excellent consultants are quite similar.
Therefore, spiritual counseling that simply points out flaws is problematic. Even if you point something out, the person might just say, "So what?" If it ends with just being interesting, spiritualism will stagnate. I think spiritualism will become more practical in the future.
Continued: Higher spirits don't really understand human problems.
Perhaps they simply exist elsewhere, but I haven't encountered them. About 20 years ago, there seemed to be a lot of people who were "aura fundamentalists," judging others based on their aura. Also, there were people who performed spiritual readings, supposedly reading other people's auras, but they would take a superficial reading and assume they understood everything about the person, judging them based on that limited information. They would then offer unsolicited advice or counseling, often putting themselves in a position of superiority. I would sometimes apologize to them.
Well, I only saw one such person last year. She came from a family with a Shinto background, and she seemed to be guided by various spirits, including a monk-like guardian spirit. However, she tended to assume that whatever she read was the whole truth about the person. It seems that people with innate abilities tend to believe that their readings are the complete picture. Of course, in my opinion, their readings are "superficial," and it's understandable that people who haven't studied properly and rely on their innate abilities might believe that their readings are the absolute truth.
"Aura fundamentalism" is similar in that it tends to judge a person's entire being based on their state at a particular moment.
Of course, it's ideal for an aura to be bright, but when you're alive, you inevitably create conflicts and karma. Sometimes, you have to pay off that karma.
If that karma is related to a "red" aura, it might take a short or long period, but you have to experience that "red" aura before you can complete that "lesson." Only then can the karma be resolved. ...Well, I'm talking about the normal way of resolving things. Therefore, if you grow in a way that is considered normal, socially acceptable, and morally correct, you may have to embody various auras to reactivate and resolve the karma that is dormant within you.
It's a bit rude (laughs) to point out someone who is "appropriately" embodying a "red" aura and say, "Your aura is red," or "Your aura is stagnant."
Of course, whether the person is aware of it or not is a different matter. In order to learn, there are times when you have to be "ignorant" to do certain things. Sometimes, people intentionally become "ignorant" on their timeline as part of their life plan. Therefore, they may intentionally lower their aura and embody a "red" aura.
In the first place, in order to be born as a human being, it is not possible to adapt to the 3D world with a high vibration. Therefore, when a soul with a high vibration is born as a human being, it is essentially choosing to be born in order to "experience low vibrations" and "learn about low vibrations." So, if someone says, "What about your red vibration," it's like saying, "So what!"
In addition to that, there are times when people deviate from their life plan and, even though they weren't supposed to have a red aura, they make mistakes, have repeated failures, or experience accidents that result in a red aura. In such cases, it may be necessary to seek help from a healer to quickly resolve the red aura and return to their original path.
Ultimately, it's impossible to judge someone's current state without knowing their life plan. The easiest way to find out is to ask their guardian spirit. Even if the guardian spirit doesn't know everything, the higher self may be in charge, but the guardian spirit is likely to have a deeper understanding than a reader.
The methods for resolving a red aura are quite similar to the usual ways of solving problems in reality.
You simply need to remove the cause of the problem, give it energy, and guide it back to its original path.
If someone is embodying a red aura as part of their plan, and a healer intervenes and fixes it prematurely, it could ruin their plan and they might even resent the healer. However, if the person is in a recovery phase, a healer can be helpful. As I mentioned earlier, if the problem is not part of the plan, a healer can simply fix it.
Creating a problem is a way of deepening understanding, so once understanding is gained, it can be resolved. What is needed for this is basically power. Power is needed to embody a red aura, and power is also needed to resolve it.
When aura fundamentalism goes too far, it can lead to an extreme form of cleanliness, where people intensely dislike anything perceived as "dirty." They might point out even the slightest imperfection in others, trying to elevate their own position and feeling superior. These people can be quite annoying (laughs). I'm glad I haven't seen them much lately.
The reason fewer people misunderstand things based on superficial readings might be because, while in the past, many practitioners were self-taught or naturally gifted, nowadays, there are more spiritual schools. This is a good thing. While basic spiritual rules often align with common sense, the spread of these rules can help reduce the number of annoying people.
I mentioned "normal ways to return karma" earlier, but are there abnormal ways to do so? Some, like those who follow the principles of Kriya Yoga, believe that "increasing energy will improve consciousness." There are also more unorthodox methods, such as "detaching the aura and transferring it to others" (which results in the loss of one's own learning) or "detaching the aura and causing it to disappear" (also resulting in the loss of learning).
Strictly speaking, the method of increasing energy is a "super-fast way to return karma." Kriya Yoga takes a relatively unique approach, prioritizing the resolution of conflicts, the elimination of distractions, and improving daily life more than other yoga traditions. Kriya Yoga believes that "increasing energy resolves most of these problems." Therefore, karma can also be quickly resolved by increasing energy.
I don't recommend transferring a detached aura to someone else, but in yoga, you can burn a karma-laden aura in a "fire ritual" (puja, or homa in Shingon Buddhism).
Since you can't learn an unlimited amount at once, and auras are everywhere, you'll pick them up just by walking around. Therefore, it's a good idea to burn anything that isn't related to the learning themes you're currently focused on.
Of course, you can't perform these burning rituals endlessly, so at the very least, you should perform purification rituals (even at home) or, as I mentioned before, cut the aura cables around you.
This might also vary depending on the soul's journey. Some people grow from the bottom up, starting as insects, animals, or beasts, progressing through hungry ghosts and demons, and eventually becoming humans, striving for even higher levels. On the other hand, some people are originally high-vibration spirits who incarnate on Earth to learn, and their learning changes depending on how much they lower their vibration. It's not uncommon for people who have completed learning at a relatively high vibration to then choose to lower their vibration even further to learn something new.
Anyway, I've written a lot, but if you're going to provide readings and counseling based on that level of understanding, it's better than simply reading a person's aura superficially. Otherwise, the following misunderstandings might occur:
- The person doing the reading: "This client is trying to deceive themselves. What I read is correct."
- The person being read: "This spiritual counselor's readings are shallow. I don't feel like explaining it, so I'll just leave it at that."
Of course, it's unlikely that you'll be able to do much counseling if that's the case. In a way, that's the level of understanding required to be a good counselor. As you become more knowledgeable, you'll gradually become less able to do counseling.
Because, ultimately, "anything is possible." You can do whatever you want. Even if you do offer counseling, it's important to remember that the client is the main focus, and the person creating their life is themselves. The counselor should help the client see the parts they're not seeing, acting as a consultant.
At that point, it becomes difficult to distinguish between spiritual counseling and consulting. Truly excellent spiritualists and excellent consultants are quite similar.
Therefore, spiritual counseling that simply points out flaws is problematic. Even if you point something out, the person might just say, "So what?" If it ends with just being interesting, spiritualism will stagnate. I think spiritualism will become more practical in the future.
Continued: Higher spirits don't really understand human problems.
I dreamt of a swirling vortex that looked like an inverted Manji.
At first, it was a trivial dream. I think there were 3 or 4 other people besides me.
The other people were slightly jostling and making noise in front of me who was lying down, but I initially ignored it and was sleeping. However, when I started to think, "They're a bit annoying," it seemed to have been conveyed to them, and suddenly they approached me and threatened me.
Up until this point, the perspective was from my subjective point of view, as if I were the one sleeping.
When the person came near me, I was a little surprised because their body was approaching. Then, suddenly, from far away, there was a sound like "zugugogogo," or a low, resonating voice that sounded like "Oooooi," and I felt like I was being called by a Buddhist monk, a trainee monk, or perhaps a worldly Buddhist deity. I thought, "What is it?" At that moment, the perspective suddenly shifted from a subjective view to a bird's-eye view, looking down at the two people. Then, immediately, the two people's bodies were lifted into the air and floated up high. At this point, everyone except those two disappeared from my field of vision.
Then, something spherical, about the size of the two people, appeared in the same place. At the same time that it appeared, the shapes of the two people began to decompose and disappear, and their bodies became indistinguishable, eventually becoming a sparse, spherical "something." Then, it began to emit a yellow light upwards. Soon, it started to rotate, and immediately changed from the sparse pattern to a silhouette resembling an inverted swastika, with the pointed end leading and rotating clockwise in a vortex.
It wasn't as angular as an inverted swastika, and the base was thicker than the tip, but there seemed to be four points, so it's quite similar to an inverted swastika, but not the same. Therefore, it is not Hitler's Hakenkreuz (swastika).
What is this? I think I watched it for a few minutes. Then, I eventually woke up.
...Well, it was a dream. So far, there are no particular changes.
At first, I thought it might be related to chakra, so I reconfirmed the chakra yantra, but there was nothing that matched.
According to Wikipedia
https://ja.wikipedia.org/wiki/%E5%8D%8D, the inverted swastika is used by various entities other than Hitler.
- Hindu swastika (inverted swastika)
- Jain flag (inverted swastika)
- Finnish Air Force national insignia (1918-1944) (inverted swastika)
- Latvian national insignia (1926-1940) (inverted swastika)
It says, "It was once used as a symbol of good luck in both the East and West." That's nice.
When I have dreams like this, I wonder if the symbols used in various places actually have a real effect.
Well, even so, it was a dream, so I'll just observe.
The other people were slightly jostling and making noise in front of me who was lying down, but I initially ignored it and was sleeping. However, when I started to think, "They're a bit annoying," it seemed to have been conveyed to them, and suddenly they approached me and threatened me.
Up until this point, the perspective was from my subjective point of view, as if I were the one sleeping.
When the person came near me, I was a little surprised because their body was approaching. Then, suddenly, from far away, there was a sound like "zugugogogo," or a low, resonating voice that sounded like "Oooooi," and I felt like I was being called by a Buddhist monk, a trainee monk, or perhaps a worldly Buddhist deity. I thought, "What is it?" At that moment, the perspective suddenly shifted from a subjective view to a bird's-eye view, looking down at the two people. Then, immediately, the two people's bodies were lifted into the air and floated up high. At this point, everyone except those two disappeared from my field of vision.
Then, something spherical, about the size of the two people, appeared in the same place. At the same time that it appeared, the shapes of the two people began to decompose and disappear, and their bodies became indistinguishable, eventually becoming a sparse, spherical "something." Then, it began to emit a yellow light upwards. Soon, it started to rotate, and immediately changed from the sparse pattern to a silhouette resembling an inverted swastika, with the pointed end leading and rotating clockwise in a vortex.It wasn't as angular as an inverted swastika, and the base was thicker than the tip, but there seemed to be four points, so it's quite similar to an inverted swastika, but not the same. Therefore, it is not Hitler's Hakenkreuz (swastika).
What is this? I think I watched it for a few minutes. Then, I eventually woke up.
...Well, it was a dream. So far, there are no particular changes.
At first, I thought it might be related to chakra, so I reconfirmed the chakra yantra, but there was nothing that matched.
According to Wikipedia
https://ja.wikipedia.org/wiki/%E5%8D%8D, the inverted swastika is used by various entities other than Hitler.
- Hindu swastika (inverted swastika)
- Jain flag (inverted swastika)
- Finnish Air Force national insignia (1918-1944) (inverted swastika)
- Latvian national insignia (1926-1940) (inverted swastika)
It says, "It was once used as a symbol of good luck in both the East and West." That's nice.
When I have dreams like this, I wonder if the symbols used in various places actually have a real effect.
Well, even so, it was a dream, so I'll just observe.
Differences between the physical, astral, and causal bodies of Azina.
According to Mr. Hiroyoshi Honzama's "Awakening and Liberation of Chakras," there seem to be the following differences.
"Kālana" is a Sanskrit word that means "causal body," and it corresponds to the causal body in recent spiritual teachings (especially Theosophy). Generally, the term "causal body" is more well-known.
The book explains the astral body as follows:
When the ajna chakra appears black, or a dark purple, or violet, it mainly indicates that you are in an astral state. In this state, abilities such as telepathy may appear, and emotions and thoughts may become intense. Musicians and painters are said to be more likely to operate in the astral realm.
In my experience, I have felt a tingling sensation in the area between my eyebrows since I started practicing yoga, but the sensation of "tingling" may refer to the same thing. I also feel a tingling sensation in the upper part of both ears.
I am not sure about the meaning of a completely black color or a violet color, but in my case, I feel it at a level above the ajna chakra.
The concept of the causal body (kālana) is also similar to the explanation in the Yoga Sutras. 3-25) If you direct the focus of the mind and shine light on it, you can know even the most subtle things. This is according to Swami Yogeshwarananda.
According to Swami, the heart radiates the "source of the mind's activity," which allows you to know things that are far away or invisible. This explains the movement of the ajna chakra (the intellect sheath), and it is the same thing that Professor Honzan says.
In other words, what Professor Honzan says is that the kālana shines with light, which is related to the story of the spiritual eye in the ajna chakra of the intellect sheath, as explained by Swami Yogeshwarananda.
- - When the Ajna chakra is activated in the mental or physical dimension: A tingling sensation is felt around the area between the eyebrows.
- When operating in the lower astral plane: It appears black.
- When operating in the higher astral plane: It appears as a light lavender color.
- When operating in the color aura (alaya consciousness): It appears transparent and luminous.
"Kālana" is a Sanskrit word that means "causal body," and it corresponds to the causal body in recent spiritual teachings (especially Theosophy). Generally, the term "causal body" is more well-known.
The book explains the astral body as follows:
When the ajna chakra appears black, or a dark purple, or violet, it mainly indicates that you are in an astral state. In this state, abilities such as telepathy may appear, and emotions and thoughts may become intense. Musicians and painters are said to be more likely to operate in the astral realm.
In my experience, I have felt a tingling sensation in the area between my eyebrows since I started practicing yoga, but the sensation of "tingling" may refer to the same thing. I also feel a tingling sensation in the upper part of both ears.
I am not sure about the meaning of a completely black color or a violet color, but in my case, I feel it at a level above the ajna chakra.
The concept of the causal body (kālana) is also similar to the explanation in the Yoga Sutras. 3-25) If you direct the focus of the mind and shine light on it, you can know even the most subtle things. This is according to Swami Yogeshwarananda.
According to Swami, the heart radiates the "source of the mind's activity," which allows you to know things that are far away or invisible. This explains the movement of the ajna chakra (the intellect sheath), and it is the same thing that Professor Honzan says.
In other words, what Professor Honzan says is that the kālana shines with light, which is related to the story of the spiritual eye in the ajna chakra of the intellect sheath, as explained by Swami Yogeshwarananda.
A Katakamuna-like interpretation of the pineal gland.
"The Path of Katakamuna" (by Shirō Sekigawa) interprets the pineal gland and pituitary gland through a Katakamuna lens, drawing comparisons with Theosophy.
In human sexual activity, there are sexual acts that stimulate the pituitary gland to prepare for conception (6-dimensional sex) and sexual acts that resonate with the pineal gland, awakening dormant functions (12-dimensional sex). "The Path of Katakamuna" (by Shirō Sekigawa).
Based on this, the book compares Tantra Yoga techniques with Katakamuna techniques.
In Tantra Yoga practice, (omitted) the technique of stimulating the Kundalini and focusing thoughts on the Manipuraka (Showsu, 6) to promote the ascent of Kundalini clearly aims to open the Ajna chakra (6), which is essentially a lower-dimensional (6-dimensional) enlightenment leading to spiritual vision and hearing. "The Path of Katakamuna" (by Shirō Sekigawa).
The numbers 6 and 12 mentioned here seem to be numbers used when reading Katakamuna. The dimensional numbers are used as metaphors, and the key point is that, from a Katakamuna perspective, opening the Ajna chakra is considered a lower level of enlightenment.
This is an interesting interpretation.
The book introduces a method for opening the Ajna chakra (6) as "(stimulating the perineum with the heel in a Siddhasana posture)." While described as a Tantra Yoga technique, this method is also widely known in Raja Yoga, which involves asanas and meditation, and in Buddhism. Therefore, from a Katakamuna perspective, these can all be interpreted as methods for opening the Ajna chakra, which is considered a lower level.
Pineal Gland and Sexuality
The book describes the pineal gland, which corresponds to the pituitary gland in the Ajna chakra, as follows:
"The awakening of the pineal gland suppresses the desire for sexuality, so that 'contact without leakage,' a negative entropy of sex, can be practiced in a natural way without requiring much endurance." "The Path of Katakamuna" (by Shirō Sekigawa).
According to the book, there is a difference in how men and women interact, which either resonates with the 6-dimensional pituitary gland or the 12-dimensional pineal gland.
Katakamuna Interpretation of the Pituitary Gland and Pineal Gland
In the book, the following correspondence can be interpreted:
- Pituitary gland: corresponds to the Ajna chakra.
- Pineal gland: (probably) corresponds to the Sahasrara chakra.
The correspondence between Ajna and Sahasrara varies depending on the school of thought. This is an interpretation based on the book, as the book does not explicitly mention Sahasrara but refers to it as the "crown chakra."
Caution Regarding Yoga Techniques
The book also provides the following cautions regarding yoga techniques:
"Yoga poses work in a direction that stimulates sexual desire (omitted). This can lead to falling for sexual desire, causing the Kundalini to descend and turning one into a terrible beast, or enduring pain and glimpsing the ultimate state of emptiness and bliss, leading one to mistakenly believe that 'I have attained enlightenment,' resulting in complacency." "The Path of Katakamuna" (by Shirō Sekigawa).
Indeed, this can happen if one goes astray in the path of yoga. Since this book was written long ago, there may have been more people like this back then. There are still people who seem like that, but they don't seem to be very noticeable. One can understand it by understanding the historical context, but I think there are very few yoga practitioners like this remaining in modern society. Well, there may be some, but they may not be very visible.
It Should Resonate with the Pineal Gland
While it is difficult to interpret the details of the book, it seems to say that one should resonate with the pineal gland rather than stimulate the pituitary gland.
The pituitary gland and pineal gland are located close to each other, so it is difficult to distinguish between them. As mentioned earlier, the correspondence between Ajna and Sahasrara varies depending on the school of thought. Therefore, it is pointless to argue about what is Ajna and what is Sahasrara. However, from a Katakamuna perspective, the pituitary gland seems to correspond to the Ajna chakra, so I am reading it as an interesting report on the properties of the pituitary gland rather than discussing Ajna.
Pineal Gland and Natural Celibacy
Some schools of thought state that if the Ajna chakra is awakened, natural celibacy (Brahmacharya) can be achieved without effort. Although the definition of the Ajna chakra in that school of thought is not clear, if we assume that it is the pineal gland, this connects to the previous discussion.
In my experience, significant steps in celibacy were achieved when Kundalini was activated and the Manipuraka was dominant, and when the Anahata was dominant. As mentioned before, during the initial Kundalini activation, two lines of light rose to the head, so it makes sense if the pineal gland was stimulated at that time.
■ Seeing too much can hinder spiritual practice
In Buddhism and other traditions, the stage where one perceives many things is often interpreted as a "demonic realm." Perhaps this refers to the stage where the ajna chakra, located in the lower pituitary gland, is active. While the term "demonic realm" may have a broader meaning, it seems to include this type of ajna-related challenge.
It is said in both yoga and Buddhism that one should continue their practice without being concerned about what they see.
■ A special spiritual practice in the spirit world
This reminded me of a special spiritual practice using a mantra from the spirit world.
This practice is used by those who have opened their ajna chakra in a previous life but struggle to progress further. When one can see the astral realm, they become entangled with various entities, which hinders their progress. This can lead to mental instability as they are troubled by these entities, as the astral world contains many frightening things. To solve this problem, a mantra is used to block the ajna chakra, rendering the person unable to use their psychic abilities, as if they were born blind and living in this three-dimensional world.
Of course, it is usually impossible to tell who is using this mantra. However, if a highly spiritual person who should be able to have psychic abilities is unable to do so, they may be using this mantra.
Apparently, this was a fairly popular, stoic practice in the past, but not many people use it these days, lamented a spirit world monk-like old man (laughs).
It seems to be a very good practice.
However, it is very scary. Since the ajna chakra is blocked, one cannot avoid the various strange entities in the astral realm.
Basically, this practice is used by those who intend to live as spiritual practitioners rather than in mainstream society. Once, I peeked into the life of someone who used this mantra and was reincarnated. That person was living in a temple and practicing meditation. The monk seemed to be struggling and frustrated because he was not making progress, and his guru told him, "You haven't seen anything yet? Continue meditating until you see something." The monk replied, "I understand. I will continue meditating" and patiently meditated. This person had opened their ajna chakra in a previous life but was unable to progress further, so they chose to reincarnate and practice with this mantra. It is quite a stoic and demanding practice. In reality, this person would be able to see with their psychic abilities if they didn't have the mantra, but that is a lower level of enlightenment, so they were born as someone who "cannot see" in order to pursue a higher level of enlightenment. The guru probably thinks, "This child is not very capable," but in reality, they are using the mantra to be born in a "blind" state for the sake of this stoic practice. This person seems to be having a life filled with struggles because they are not making progress, but that is also part of the path of practice they chose. I don't think many people know about this mantra, so it's unlikely that anyone can tell the difference between practitioners.
Even if one can see with their ajna chakra, the accuracy is much lower compared to exploring the outside world with the sahasrara chakra, which is why it is well understood that the ajna chakra is only a lower level of enlightenment. Therefore, it is understandable that people like those who use this mantra exist in this world.
Of course, it is likely that the meaning of these things will be understood after many reincarnations if one opens the ajna chakra, but if one has never opened it, it may seem like "what is this?"
■ Two ways of living
The soul progresses from a lower stage, evolving from a beast to a hungry ghost, then to an asura, then to a human. Eventually, when the ajna chakra opens, the ajna chakra can hinder spiritual practice. In such cases, this mantra may be used.
On the other hand, when a higher spirit descends and becomes a human, the sahasrara or ajna chakra is often open from the beginning. In such cases, they may temporarily close the sahasrara or ajna chakra in order to deepen their human experience. This is where the mantra may be used. When both the sahasrara and ajna chakras are open, there is no problem in life, but as one continues to live a human life, the sahasrara may become difficult to function, and the ajna chakra may become dominant, hindering life. In such cases, there may be a need to reactivate the sahasrara or temporarily disable the ajna chakra using something like this mantra.
In both cases, the ajna chakra hinders spiritual practice, which is a common point.
On Earth, the number of people with a higher level of consciousness will gradually increase, so now may be the last time to practice a life without the ajna chakra. There is still something to learn about material life, and now is a suitable time to learn a logical way of life without the ajna chakra. Therefore, it seems that using such a mantra is quite suitable for this time. It's not popular, though.
In human sexual activity, there are sexual acts that stimulate the pituitary gland to prepare for conception (6-dimensional sex) and sexual acts that resonate with the pineal gland, awakening dormant functions (12-dimensional sex). "The Path of Katakamuna" (by Shirō Sekigawa).
Based on this, the book compares Tantra Yoga techniques with Katakamuna techniques.
In Tantra Yoga practice, (omitted) the technique of stimulating the Kundalini and focusing thoughts on the Manipuraka (Showsu, 6) to promote the ascent of Kundalini clearly aims to open the Ajna chakra (6), which is essentially a lower-dimensional (6-dimensional) enlightenment leading to spiritual vision and hearing. "The Path of Katakamuna" (by Shirō Sekigawa).
The numbers 6 and 12 mentioned here seem to be numbers used when reading Katakamuna. The dimensional numbers are used as metaphors, and the key point is that, from a Katakamuna perspective, opening the Ajna chakra is considered a lower level of enlightenment.
This is an interesting interpretation.
The book introduces a method for opening the Ajna chakra (6) as "(stimulating the perineum with the heel in a Siddhasana posture)." While described as a Tantra Yoga technique, this method is also widely known in Raja Yoga, which involves asanas and meditation, and in Buddhism. Therefore, from a Katakamuna perspective, these can all be interpreted as methods for opening the Ajna chakra, which is considered a lower level.
Pineal Gland and Sexuality
The book describes the pineal gland, which corresponds to the pituitary gland in the Ajna chakra, as follows:
"The awakening of the pineal gland suppresses the desire for sexuality, so that 'contact without leakage,' a negative entropy of sex, can be practiced in a natural way without requiring much endurance." "The Path of Katakamuna" (by Shirō Sekigawa).
According to the book, there is a difference in how men and women interact, which either resonates with the 6-dimensional pituitary gland or the 12-dimensional pineal gland.
Katakamuna Interpretation of the Pituitary Gland and Pineal Gland
In the book, the following correspondence can be interpreted:
- Pituitary gland: corresponds to the Ajna chakra.
- Pineal gland: (probably) corresponds to the Sahasrara chakra.
The correspondence between Ajna and Sahasrara varies depending on the school of thought. This is an interpretation based on the book, as the book does not explicitly mention Sahasrara but refers to it as the "crown chakra."
Caution Regarding Yoga Techniques
The book also provides the following cautions regarding yoga techniques:
"Yoga poses work in a direction that stimulates sexual desire (omitted). This can lead to falling for sexual desire, causing the Kundalini to descend and turning one into a terrible beast, or enduring pain and glimpsing the ultimate state of emptiness and bliss, leading one to mistakenly believe that 'I have attained enlightenment,' resulting in complacency." "The Path of Katakamuna" (by Shirō Sekigawa).
Indeed, this can happen if one goes astray in the path of yoga. Since this book was written long ago, there may have been more people like this back then. There are still people who seem like that, but they don't seem to be very noticeable. One can understand it by understanding the historical context, but I think there are very few yoga practitioners like this remaining in modern society. Well, there may be some, but they may not be very visible.
It Should Resonate with the Pineal Gland
While it is difficult to interpret the details of the book, it seems to say that one should resonate with the pineal gland rather than stimulate the pituitary gland.
The pituitary gland and pineal gland are located close to each other, so it is difficult to distinguish between them. As mentioned earlier, the correspondence between Ajna and Sahasrara varies depending on the school of thought. Therefore, it is pointless to argue about what is Ajna and what is Sahasrara. However, from a Katakamuna perspective, the pituitary gland seems to correspond to the Ajna chakra, so I am reading it as an interesting report on the properties of the pituitary gland rather than discussing Ajna.
Pineal Gland and Natural Celibacy
Some schools of thought state that if the Ajna chakra is awakened, natural celibacy (Brahmacharya) can be achieved without effort. Although the definition of the Ajna chakra in that school of thought is not clear, if we assume that it is the pineal gland, this connects to the previous discussion.
In my experience, significant steps in celibacy were achieved when Kundalini was activated and the Manipuraka was dominant, and when the Anahata was dominant. As mentioned before, during the initial Kundalini activation, two lines of light rose to the head, so it makes sense if the pineal gland was stimulated at that time.
■ Seeing too much can hinder spiritual practice
In Buddhism and other traditions, the stage where one perceives many things is often interpreted as a "demonic realm." Perhaps this refers to the stage where the ajna chakra, located in the lower pituitary gland, is active. While the term "demonic realm" may have a broader meaning, it seems to include this type of ajna-related challenge.
It is said in both yoga and Buddhism that one should continue their practice without being concerned about what they see.
■ A special spiritual practice in the spirit world
This reminded me of a special spiritual practice using a mantra from the spirit world.
This practice is used by those who have opened their ajna chakra in a previous life but struggle to progress further. When one can see the astral realm, they become entangled with various entities, which hinders their progress. This can lead to mental instability as they are troubled by these entities, as the astral world contains many frightening things. To solve this problem, a mantra is used to block the ajna chakra, rendering the person unable to use their psychic abilities, as if they were born blind and living in this three-dimensional world.
Of course, it is usually impossible to tell who is using this mantra. However, if a highly spiritual person who should be able to have psychic abilities is unable to do so, they may be using this mantra.
Apparently, this was a fairly popular, stoic practice in the past, but not many people use it these days, lamented a spirit world monk-like old man (laughs).
It seems to be a very good practice.
However, it is very scary. Since the ajna chakra is blocked, one cannot avoid the various strange entities in the astral realm.
Basically, this practice is used by those who intend to live as spiritual practitioners rather than in mainstream society. Once, I peeked into the life of someone who used this mantra and was reincarnated. That person was living in a temple and practicing meditation. The monk seemed to be struggling and frustrated because he was not making progress, and his guru told him, "You haven't seen anything yet? Continue meditating until you see something." The monk replied, "I understand. I will continue meditating" and patiently meditated. This person had opened their ajna chakra in a previous life but was unable to progress further, so they chose to reincarnate and practice with this mantra. It is quite a stoic and demanding practice. In reality, this person would be able to see with their psychic abilities if they didn't have the mantra, but that is a lower level of enlightenment, so they were born as someone who "cannot see" in order to pursue a higher level of enlightenment. The guru probably thinks, "This child is not very capable," but in reality, they are using the mantra to be born in a "blind" state for the sake of this stoic practice. This person seems to be having a life filled with struggles because they are not making progress, but that is also part of the path of practice they chose. I don't think many people know about this mantra, so it's unlikely that anyone can tell the difference between practitioners.
Even if one can see with their ajna chakra, the accuracy is much lower compared to exploring the outside world with the sahasrara chakra, which is why it is well understood that the ajna chakra is only a lower level of enlightenment. Therefore, it is understandable that people like those who use this mantra exist in this world.
Of course, it is likely that the meaning of these things will be understood after many reincarnations if one opens the ajna chakra, but if one has never opened it, it may seem like "what is this?"
■ Two ways of living
The soul progresses from a lower stage, evolving from a beast to a hungry ghost, then to an asura, then to a human. Eventually, when the ajna chakra opens, the ajna chakra can hinder spiritual practice. In such cases, this mantra may be used.
On the other hand, when a higher spirit descends and becomes a human, the sahasrara or ajna chakra is often open from the beginning. In such cases, they may temporarily close the sahasrara or ajna chakra in order to deepen their human experience. This is where the mantra may be used. When both the sahasrara and ajna chakras are open, there is no problem in life, but as one continues to live a human life, the sahasrara may become difficult to function, and the ajna chakra may become dominant, hindering life. In such cases, there may be a need to reactivate the sahasrara or temporarily disable the ajna chakra using something like this mantra.
In both cases, the ajna chakra hinders spiritual practice, which is a common point.
On Earth, the number of people with a higher level of consciousness will gradually increase, so now may be the last time to practice a life without the ajna chakra. There is still something to learn about material life, and now is a suitable time to learn a logical way of life without the ajna chakra. Therefore, it seems that using such a mantra is quite suitable for this time. It's not popular, though.
Higher-level spirits do not understand human problems well.
This is a continuation of the previous discussion about aura fundamentalism.
This is something I hear frequently, but it is what it is.
The same goes for shrines. Shrines house various deities, but the more "high-ranking" the deity, the less they understand human problems. If a shrine houses the souls of humans, then perhaps they understand somewhat, but since the times are different, they may not understand recent problems. There seem to be deities who are exceptions sometimes.
The higher the rank of a deity, the more they try to fulfill great wishes. When you visit a shrine, it is a good idea to make big wishes such as "world peace," "peace for all mankind," or "family health."
Lower-ranking deities may solve human problems, but they demand something in return. If you don't fulfill their demands, you may be cursed, so it is better not to easily make requests at shrines. Inari, for example, seems to be a being that is a mixture of humans and animals, so it is probably better not to make requests of them either. There are also Tengu, who are beings that seem to be a mixture of mountain ascetics and crows or some other animal, so ordinary people should probably not interact with them much. There are many troublesome things involved.
In essence, deities are not much different from human relationships.
What you should rely on is a higher-level spirit, but it seems that they often provide energetic help rather than resolving problems. Humans understand the details better, so you can do whatever you want.
If your energy increases, you will become more positive and active, and problems will be resolved.
In essence, that is all. Although it is something I hear frequently, this time I have a small story about deities.
Deities and higher-level spirits may not fully understand human problems, but they may incarnate into the human world to experience and understand those problems.
When they do, they are born as humans, separating from their higher-level aspects. However, since they were originally deities, they retain some remnants of that, such as in their aura.
As I wrote before, the aura's vibration is adjusted to match "what you want to know." However, deities who don't understand humans often start with a "relatively high vibration" for humans. Of course, for deities, that is a "low vibration." Nevertheless, it is a high vibration for humans.
The next question is how much to lower the vibration. However, if you lower it too much, you may become separated and unable to return to your original spirit, so you lower it to the limit that allows you to return. It's like a submarine diving to its maximum depth and then returning to the surface. Initially, they may work as teachers or in creative fields to get used to the Earth, and later, they may lower their vibration even further to learn about things like "Asura." There is also the expression "god of war," and some of those spirits may have descended in this way.
In modern times, people with "red auras," who are troubled, may be one of those people. This is as I wrote before.
Therefore, some spiritual people tend to quickly judge others based on their aura color, but whether that is intentional or not cannot be determined by simply looking at the aura unless you know the person's plan for their life.
Life is full of "failures," and there are planned failures and unplanned failures, and planned failures are not a problem.
This is something I hear frequently, but it is what it is.
The same goes for shrines. Shrines house various deities, but the more "high-ranking" the deity, the less they understand human problems. If a shrine houses the souls of humans, then perhaps they understand somewhat, but since the times are different, they may not understand recent problems. There seem to be deities who are exceptions sometimes.
The higher the rank of a deity, the more they try to fulfill great wishes. When you visit a shrine, it is a good idea to make big wishes such as "world peace," "peace for all mankind," or "family health."
Lower-ranking deities may solve human problems, but they demand something in return. If you don't fulfill their demands, you may be cursed, so it is better not to easily make requests at shrines. Inari, for example, seems to be a being that is a mixture of humans and animals, so it is probably better not to make requests of them either. There are also Tengu, who are beings that seem to be a mixture of mountain ascetics and crows or some other animal, so ordinary people should probably not interact with them much. There are many troublesome things involved.
In essence, deities are not much different from human relationships.
What you should rely on is a higher-level spirit, but it seems that they often provide energetic help rather than resolving problems. Humans understand the details better, so you can do whatever you want.
If your energy increases, you will become more positive and active, and problems will be resolved.
In essence, that is all. Although it is something I hear frequently, this time I have a small story about deities.
Deities and higher-level spirits may not fully understand human problems, but they may incarnate into the human world to experience and understand those problems.
When they do, they are born as humans, separating from their higher-level aspects. However, since they were originally deities, they retain some remnants of that, such as in their aura.
As I wrote before, the aura's vibration is adjusted to match "what you want to know." However, deities who don't understand humans often start with a "relatively high vibration" for humans. Of course, for deities, that is a "low vibration." Nevertheless, it is a high vibration for humans.
The next question is how much to lower the vibration. However, if you lower it too much, you may become separated and unable to return to your original spirit, so you lower it to the limit that allows you to return. It's like a submarine diving to its maximum depth and then returning to the surface. Initially, they may work as teachers or in creative fields to get used to the Earth, and later, they may lower their vibration even further to learn about things like "Asura." There is also the expression "god of war," and some of those spirits may have descended in this way.
In modern times, people with "red auras," who are troubled, may be one of those people. This is as I wrote before.
Therefore, some spiritual people tend to quickly judge others based on their aura color, but whether that is intentional or not cannot be determined by simply looking at the aura unless you know the person's plan for their life.
Life is full of "failures," and there are planned failures and unplanned failures, and planned failures are not a problem.
The color realm meditation and the formless realm meditation are continuous and lead to the expansion of consciousness.
I have a feeling about this. As I wrote before, in Theravada Buddhism, enlightenment is achieved through the fourth dhyana in the realm of form, while in Tibetan Buddhism, it is achieved after experiencing the entire sequence of dhyanas in the formless realm. Putting aside the question of where enlightenment is achieved, I feel that the realm of form dhyana and the formless realm dhyana are somehow connected.
Regarding the fourth dhyana in the realm of form, I quoted the definition earlier: in the fourth dhyana, the mind becomes peaceful (serene).
I think this state is one where the mind is peaceful, but still clinging to something.
Tracing back from the first dhyana, it is said that in the first dhyana, we use concentration to strongly cling to the object of meditation with a powerful will, suppressing thoughts. As we progress to the second dhyana, concentration becomes possible without much effort, and as we move on to the third and fourth dhyanas, a state of concentration without effort becomes possible. However, even then, there is still something we are clinging to.
The definition of "dhyana in the realm of form" seems to be "there is something material as the object of meditation." However, since meditation is done in the mind, if we read it literally, it seems like "what does it mean to have something material when doing meditation in the mind?" Personally, I think it is better to interpret this as "the dhyana in the realm of form is when one is concentrating and clinging to something." Of course, this is a personal interpretation, so it may not be understood elsewhere, so please consider it as a hypothesis.
Based on this hypothesis, in the realm of form, the mind is clinging to something like "breath," "the space between the eyebrows," or a "mantra."
However, in the formless realm, it becomes possible to observe calmly without clinging. This "observation" can also be called "concentration," but there is no "clinging" in it. So, I personally think that the formless realm is a state where one can observe the object without clinging, even if it can be called concentration.
If we say that in the realm of form, we were initially clinging to something with a strong will, and that we gradually weaken that clinging force as we progress from the first to the fourth dhyana in the realm of form, and finally reach the formless realm where that clinging force is no longer necessary, then perhaps the dhyana in the realm of form and the formless realm are one continuous process.
Metaphorically, it can be said that in the realm of form, we were "holding" something, and that in the formless realm, we "let go" of it.
Sometimes, spiritual people say "let go." Perhaps they are expressing the state of dhyana in the formless realm. If so, it is an expression of a fairly advanced state, and it seems that it is not easy to "let go" in this way. I don't know if all of the "let go" of spiritual people is like this. I think it's probably different.
■Formless Realm First Dhyana, Empty-Infinity-Place Concentration (Kūmuhenjo)
In the initial stage, in my case, I felt like I was surrounded by a "black, egg-shaped space."
■Formless Realm Second Dhyana, Consciousness-Infinity-Place Concentration (Shiki-muhenjo)
The explanation is as follows:
The "emptiness" of the empty-infinity-place (in the first dhyana of the formless realm) means "there is no material substance," but even in that emptiness, it is still something that is consciously perceived on the outside of the mind. "Since you have recognized the emptiness of the infinite, your own consciousness has become infinite. Now, let's recognize the infinity of consciousness." Thus, going beyond the empty-infinity-place, one recognizes "consciousness is infinite." In this dhyana, which is one level higher than the empty-infinity-place, the mind becomes a mind that does not rely on anything outside. "From the Ladder of Enlightenment" (by Akira Fujimoto)
...It is difficult to understand what is written, but interpreting it in terms of my own meditation experience, I simply interpret it as "expansion of consciousness."
By "letting go" from the fourth dhyana in the realm of form and reaching the initial stage of the formless realm, a "black, egg-shaped space" is recognized around oneself. This seems to be a state where there is a "boundary." In the case of the second dhyana in the formless realm, this "boundary" disappears, or the "black, egg-shaped space" expands.
In my case, I reached this state through the following steps:
1. Enter the dhyana in the realm of form by relying on the breath.
2. By "letting go" of the mind that is clinging to the breath, I recognized the "black, egg-shaped space" that seems to be equivalent to the first dhyana in the formless realm.
3. I tried to perceive something outside of the "black, egg-shaped space." I started from one direction and gradually expanded my awareness. For example, I started from the left side and expanded my awareness to the wall of the room, and then expanded my awareness to the right side to reach the wall of the room, and then repeated the same process for the top, front, and back, expanding my awareness to the size of the room. My awareness extended beyond the walls of the room in some directions, but for now, that's my limit.
According to "The Dalai Lama: Opening the Wisdom Eye," the definition of formless realm meditation is slightly different. Based on this, it appears that the state that has reached what is called "expansion of consciousness" is the "emptiness beyond perception" of the first dhyana in the formless realm.
After reaching the fourth dhyana, the practitioner develops the concept that "all constituent elements (dharmas, phenomena) are similar to limitless space" and completely detaches from tactile, visual, and material elements, even to the most subtle. The practitioner must focus on this and develop it. Upon developing this, he completes the meditation of the limitless void (emptiness beyond perception). After completing this, the practitioner must develop the concept that "consciousness is similar to limitless space." "The Dalai Lama: Opening the Wisdom Eye."
This expression seems to be precisely "expansion of consciousness," doesn't it? Although the definitions at each stage are subtly different, it seems that "expansion of consciousness" is closely related to the initial stage of formless realm meditation.
Regarding the fourth dhyana in the realm of form, I quoted the definition earlier: in the fourth dhyana, the mind becomes peaceful (serene).
I think this state is one where the mind is peaceful, but still clinging to something.
Tracing back from the first dhyana, it is said that in the first dhyana, we use concentration to strongly cling to the object of meditation with a powerful will, suppressing thoughts. As we progress to the second dhyana, concentration becomes possible without much effort, and as we move on to the third and fourth dhyanas, a state of concentration without effort becomes possible. However, even then, there is still something we are clinging to.
The definition of "dhyana in the realm of form" seems to be "there is something material as the object of meditation." However, since meditation is done in the mind, if we read it literally, it seems like "what does it mean to have something material when doing meditation in the mind?" Personally, I think it is better to interpret this as "the dhyana in the realm of form is when one is concentrating and clinging to something." Of course, this is a personal interpretation, so it may not be understood elsewhere, so please consider it as a hypothesis.
Based on this hypothesis, in the realm of form, the mind is clinging to something like "breath," "the space between the eyebrows," or a "mantra."
However, in the formless realm, it becomes possible to observe calmly without clinging. This "observation" can also be called "concentration," but there is no "clinging" in it. So, I personally think that the formless realm is a state where one can observe the object without clinging, even if it can be called concentration.
If we say that in the realm of form, we were initially clinging to something with a strong will, and that we gradually weaken that clinging force as we progress from the first to the fourth dhyana in the realm of form, and finally reach the formless realm where that clinging force is no longer necessary, then perhaps the dhyana in the realm of form and the formless realm are one continuous process.
Metaphorically, it can be said that in the realm of form, we were "holding" something, and that in the formless realm, we "let go" of it.
Sometimes, spiritual people say "let go." Perhaps they are expressing the state of dhyana in the formless realm. If so, it is an expression of a fairly advanced state, and it seems that it is not easy to "let go" in this way. I don't know if all of the "let go" of spiritual people is like this. I think it's probably different.
■Formless Realm First Dhyana, Empty-Infinity-Place Concentration (Kūmuhenjo)
In the initial stage, in my case, I felt like I was surrounded by a "black, egg-shaped space."
■Formless Realm Second Dhyana, Consciousness-Infinity-Place Concentration (Shiki-muhenjo)
The explanation is as follows:
The "emptiness" of the empty-infinity-place (in the first dhyana of the formless realm) means "there is no material substance," but even in that emptiness, it is still something that is consciously perceived on the outside of the mind. "Since you have recognized the emptiness of the infinite, your own consciousness has become infinite. Now, let's recognize the infinity of consciousness." Thus, going beyond the empty-infinity-place, one recognizes "consciousness is infinite." In this dhyana, which is one level higher than the empty-infinity-place, the mind becomes a mind that does not rely on anything outside. "From the Ladder of Enlightenment" (by Akira Fujimoto)
...It is difficult to understand what is written, but interpreting it in terms of my own meditation experience, I simply interpret it as "expansion of consciousness."
By "letting go" from the fourth dhyana in the realm of form and reaching the initial stage of the formless realm, a "black, egg-shaped space" is recognized around oneself. This seems to be a state where there is a "boundary." In the case of the second dhyana in the formless realm, this "boundary" disappears, or the "black, egg-shaped space" expands.
In my case, I reached this state through the following steps:
1. Enter the dhyana in the realm of form by relying on the breath.
2. By "letting go" of the mind that is clinging to the breath, I recognized the "black, egg-shaped space" that seems to be equivalent to the first dhyana in the formless realm.
3. I tried to perceive something outside of the "black, egg-shaped space." I started from one direction and gradually expanded my awareness. For example, I started from the left side and expanded my awareness to the wall of the room, and then expanded my awareness to the right side to reach the wall of the room, and then repeated the same process for the top, front, and back, expanding my awareness to the size of the room. My awareness extended beyond the walls of the room in some directions, but for now, that's my limit.
According to "The Dalai Lama: Opening the Wisdom Eye," the definition of formless realm meditation is slightly different. Based on this, it appears that the state that has reached what is called "expansion of consciousness" is the "emptiness beyond perception" of the first dhyana in the formless realm.
After reaching the fourth dhyana, the practitioner develops the concept that "all constituent elements (dharmas, phenomena) are similar to limitless space" and completely detaches from tactile, visual, and material elements, even to the most subtle. The practitioner must focus on this and develop it. Upon developing this, he completes the meditation of the limitless void (emptiness beyond perception). After completing this, the practitioner must develop the concept that "consciousness is similar to limitless space." "The Dalai Lama: Opening the Wisdom Eye."
This expression seems to be precisely "expansion of consciousness," doesn't it? Although the definitions at each stage are subtly different, it seems that "expansion of consciousness" is closely related to the initial stage of formless realm meditation.
The buzzing sensation felt in various parts of the body during meditation.
During meditation, I feel a tingling sensation like static electricity in the Muladhara (sacral area), Anahata (heart chakra), and the back of my head. I believe this is an increase or passage of energy.
The Muladhara has often tingled since I started yoga, but recently it has lasted for a much longer time. The Anahata chakra didn't used to feel like this, but recently it has been tingling. The sensation in the back of my head is also recent.
Regarding the back of my head, there was the following description in a spiritual text:
"In Light Body Level 7, the pineal gland and pituitary gland begin to open, and you may feel pressure in the forehead or back of the head."
Well, it does feel like pressure.
It is said that in this Level 7, the heart chakra (Anahata chakra) becomes dominant, and you begin to act more in the "now," which seems to be close to my current stage.
Separately, during today's meditation, I felt a sensation in the slightly inner part of the top of my head (occipital lobe?). I haven't felt anything there before, but in addition to the sensation, I started to feel the pulse of blood in the inner part. It's located near the pineal gland, but I wonder what it is. If it were the pineal gland, there should be some noticeable changes, but there haven't been any yet.
Well, I'm just observing.
Also, since the Anahata chakra became dominant, I've been feeling a tingling sensation quite frequently above both ears, but it varies from day to day.
■ Tingling sensation in the back of the head
Today, during meditation, I felt not only a tingling sensation but also, occasionally, a dull stimulation that wasn't quite a sharp pain in the center of the back of my head, near the point called "nouko" in acupuncture, or slightly above it. It's around the middle of the two "gyokuchin" points. I wonder what it is. It went away after a while, but the sensation is still lingering.
This might be something, or it might not be.
"In Light Body Level 8, the pineal gland and pituitary gland, which are normally about the size of a green pea, begin to grow and change shape. As they grow, you may occasionally feel pressure in your head. During this process, you may experience headaches intermittently, or you may not. (Omitted) This process involves the brain literally "growing," so please proceed in a way that is right for you. Your brain is growing."
If it is, that would be a good sign, but if it's not related, I plan to have it checked by a doctor. For now, it's not affecting my daily life, so I'm just observing.
■ Tingling sensation above both ears
This is also described in the same book. It mentions that above the right ear (not both ears), a structure that accesses past memories is activated. I haven't been consciously aware of that.
The Muladhara has often tingled since I started yoga, but recently it has lasted for a much longer time. The Anahata chakra didn't used to feel like this, but recently it has been tingling. The sensation in the back of my head is also recent.
Regarding the back of my head, there was the following description in a spiritual text:
"In Light Body Level 7, the pineal gland and pituitary gland begin to open, and you may feel pressure in the forehead or back of the head."
Well, it does feel like pressure.
It is said that in this Level 7, the heart chakra (Anahata chakra) becomes dominant, and you begin to act more in the "now," which seems to be close to my current stage.
Separately, during today's meditation, I felt a sensation in the slightly inner part of the top of my head (occipital lobe?). I haven't felt anything there before, but in addition to the sensation, I started to feel the pulse of blood in the inner part. It's located near the pineal gland, but I wonder what it is. If it were the pineal gland, there should be some noticeable changes, but there haven't been any yet.
Well, I'm just observing.
Also, since the Anahata chakra became dominant, I've been feeling a tingling sensation quite frequently above both ears, but it varies from day to day.
■ Tingling sensation in the back of the head
Today, during meditation, I felt not only a tingling sensation but also, occasionally, a dull stimulation that wasn't quite a sharp pain in the center of the back of my head, near the point called "nouko" in acupuncture, or slightly above it. It's around the middle of the two "gyokuchin" points. I wonder what it is. It went away after a while, but the sensation is still lingering.
This might be something, or it might not be.
"In Light Body Level 8, the pineal gland and pituitary gland, which are normally about the size of a green pea, begin to grow and change shape. As they grow, you may occasionally feel pressure in your head. During this process, you may experience headaches intermittently, or you may not. (Omitted) This process involves the brain literally "growing," so please proceed in a way that is right for you. Your brain is growing."
If it is, that would be a good sign, but if it's not related, I plan to have it checked by a doctor. For now, it's not affecting my daily life, so I'm just observing.
■ Tingling sensation above both ears
This is also described in the same book. It mentions that above the right ear (not both ears), a structure that accesses past memories is activated. I haven't been consciously aware of that.
Tony Parsons' enlightenment.
I didn't know this person, but I happened to see their related books listed in the library catalog, so I borrowed it and read it briefly.
This person's enlightenment experience is recorded as having occurred in a park.
While walking, I realized that my mind was completely occupied with expectations for future events that might or might not happen. (Omitted) A shift occurred from "myself observing myself walking" to "walking simply existing." (Omitted) Time disappeared from everything, and I no longer existed. I vanished, and the experiencer disappeared. (Omitted) Everywhere and at any time, I am completely enveloped and embraced by silence, unconditional love, and oneness. "Open Secret" by Tony Parsons.
This is similar to the content of the article "Reducing Mental Chatter and Living in the Present," which was written shortly after this person's Anahata chakra became dominant.
The phrase "myself observing myself walking" is difficult to interpret literally, but based on the surrounding context, it can be interpreted as follows:
- Initially, the person was in a state with a lot of mental chatter.
- It is not explicitly stated that the mental chatter disappeared, but it can be interpreted that it disappeared. If the state before the mental chatter disappeared is "myself observing myself walking," then the state after the mental chatter disappears is "walking simply existing." This transition from the former to the latter occurred in this park.
- As a result, "time disappeared," and "I no longer existed," and "the experiencer disappeared."
The author wrote that it "happened without doing anything," but to me, it seems like they accidentally entered a Vipassana meditation. If that's the case, they didn't do nothing; they were literally "observing" carefully. The author seems to not know the practice methods because they suddenly entered that state without any training.
This is what the author thinks "happened spontaneously and automatically," but to me, it seems like a very rational story. There are proper practice methods.
In the past, even this might have been called "enlightenment," and organizations might have been formed or seminars held. However, recently, it seems like this level can be achieved relatively easily. There are various stages of enlightenment.
Among the mental chatter, things related to the "past" are repeatedly triggered by one's karma, or "impressions." Mental chatter related to the "future" is created by repeated thoughts and expectations in the mind. If these two are stopped, it is clear that one can live in the "present" and reach a similar state. This is also a topic in Vipassana and in yoga.
Well, I think I've written about this in detail before, so I won't repeat it.
This person's enlightenment experience is recorded as having occurred in a park.
While walking, I realized that my mind was completely occupied with expectations for future events that might or might not happen. (Omitted) A shift occurred from "myself observing myself walking" to "walking simply existing." (Omitted) Time disappeared from everything, and I no longer existed. I vanished, and the experiencer disappeared. (Omitted) Everywhere and at any time, I am completely enveloped and embraced by silence, unconditional love, and oneness. "Open Secret" by Tony Parsons.
This is similar to the content of the article "Reducing Mental Chatter and Living in the Present," which was written shortly after this person's Anahata chakra became dominant.
The phrase "myself observing myself walking" is difficult to interpret literally, but based on the surrounding context, it can be interpreted as follows:
- Initially, the person was in a state with a lot of mental chatter.
- It is not explicitly stated that the mental chatter disappeared, but it can be interpreted that it disappeared. If the state before the mental chatter disappeared is "myself observing myself walking," then the state after the mental chatter disappears is "walking simply existing." This transition from the former to the latter occurred in this park.
- As a result, "time disappeared," and "I no longer existed," and "the experiencer disappeared."
The author wrote that it "happened without doing anything," but to me, it seems like they accidentally entered a Vipassana meditation. If that's the case, they didn't do nothing; they were literally "observing" carefully. The author seems to not know the practice methods because they suddenly entered that state without any training.
This is what the author thinks "happened spontaneously and automatically," but to me, it seems like a very rational story. There are proper practice methods.
In the past, even this might have been called "enlightenment," and organizations might have been formed or seminars held. However, recently, it seems like this level can be achieved relatively easily. There are various stages of enlightenment.
Among the mental chatter, things related to the "past" are repeatedly triggered by one's karma, or "impressions." Mental chatter related to the "future" is created by repeated thoughts and expectations in the mind. If these two are stopped, it is clear that one can live in the "present" and reach a similar state. This is also a topic in Vipassana and in yoga.
Well, I think I've written about this in detail before, so I won't repeat it.
Methods for stopping Katakamuna-like distracting thoughts.
The original description is about techniques for falling asleep, but while I was awake, I simply made a similar gesture of "looking upwards," and it easily stopped my distracting thoughts.
(Omitted) ... By doing this, the eyeballs naturally turn upwards, and the thinking process enters a state of suspension. ("The Path of Katakamuna" by Seiro Sekikawa)
This gesture reminded me of the portrait of Babaji from Kriya Yoga.
The original description is about techniques for falling asleep, but while I was awake, I simply made a similar gesture of "looking upwards," and it easily stopped my distracting thoughts.
(Omitted) ... By doing this, the eyeballs naturally turn upwards, and the thinking process enters a state of suspension. ("The Path of Katakamuna" by Seiro Sekikawa)
This gesture reminded me of the portrait of Babaji from Kriya Yoga.
(Omitted) ... By doing this, the eyeballs naturally turn upwards, and the thinking process enters a state of suspension. ("The Path of Katakamuna" by Seiro Sekikawa)
This gesture reminded me of the portrait of Babaji from Kriya Yoga.
The original description is about techniques for falling asleep, but while I was awake, I simply made a similar gesture of "looking upwards," and it easily stopped my distracting thoughts.
(Omitted) ... By doing this, the eyeballs naturally turn upwards, and the thinking process enters a state of suspension. ("The Path of Katakamuna" by Seiro Sekikawa)
This gesture reminded me of the portrait of Babaji from Kriya Yoga.
Meditating and focusing on the Ajna chakra.
This is a continuation of the article about the buzzing sensation during meditation. Recently, I have been focusing on allowing energy to flow through the back of my head during meditation. In a state of releasing tension in the head, I am consciously aware of the area from between the eyebrows to the back of the head. The way I allow the energy to flow is as I described before, in segments.
During today's meditation, as usual, I consciously rotated the energy in the lower body and then allowed it to rise, and it felt a little different this time. Today, as the energy rose, my abdomen suddenly puffed out, and (although my eyes are closed during meditation), my vision suddenly became brighter. As the energy reached my head, I felt a tingling sensation around both ears. The sensation in both ears is similar to the feeling of pressure change in an airplane or tunnel, but the tingling sensation is only in the vicinity of both ears. After the tingling sensation in both ears, the area around both ears, especially near the eyelids, felt like it was charged with electricity. Then, the area from the frontal lobe to the top of my head felt like it became brighter. When I continued meditating in that state for a while, I felt like something hazy appeared in the upper left part of my vision, which I didn't see before, but it's still not very clear. As usual, I felt a tingling sensation around the perineum, near the Muladhara chakra.
The brightening of my vision has happened before, but it was often difficult to distinguish whether it was due to changes in external brightness or due to meditation. However, this time, various things happened simultaneously, so I am starting to understand that this brightening of my vision is indeed due to meditation.
The sensation of my abdomen puffing out is briefly mentioned in Professor Honsan's "Mikkyo Yoga" regarding the Ajna chakra:
(Omitted) ... and the area around the Swadhisthana, the lower abdomen, becomes as hard as iron. "Mikkyo Yoga (written by Honsan)"
It's more like a puffing sensation than iron, but the nuance is similar, so it might be related to the Ajna chakra, or it might not be. After that, not only my abdomen but also my chest felt a slight puffing sensation.
The light I am seeing seems to be in the shape of something similar to the Ajna chakra's yantra. According to "Mikkyo Yoga (written by Honsan)," this is said to be the confluence point of the three nadis: Ida, Pingala, and Sushumna.
This is a continuation of the article about the buzzing sensation during meditation. Recently, I have been focusing on allowing energy to flow through the back of my head during meditation. In a state of releasing tension in the head, I am consciously aware of the area from between the eyebrows to the back of the head. The way I allow the energy to flow is as I described before, in segments.
During today's meditation, as usual, I consciously rotated the energy in the lower body and then allowed it to rise, and it felt a little different this time. Today, as the energy rose, my abdomen suddenly puffed out, and (although my eyes are closed during meditation), my vision suddenly became brighter. As the energy reached my head, I felt a tingling sensation around both ears. The sensation in both ears is similar to the feeling of pressure change in an airplane or tunnel, but the tingling sensation is only in the vicinity of both ears. After the tingling sensation in both ears, the area around both ears, especially near the eyelids, felt like it was charged with electricity. Then, the area from the frontal lobe to the top of my head felt like it became brighter. When I continued meditating in that state for a while, I felt like something hazy appeared in the upper left part of my vision, which I didn't see before, but it's still not very clear. As usual, I felt a tingling sensation around the perineum, near the Muladhara chakra.
The brightening of my vision has happened before, but it was often difficult to distinguish whether it was due to changes in external brightness or due to meditation. However, this time, various things happened simultaneously, so I am starting to understand that this brightening of my vision is indeed due to meditation.
The sensation of my abdomen puffing out is briefly mentioned in Professor Honsan's "Mikkyo Yoga" regarding the Ajna chakra:
(Omitted) ... and the area around the Swadhisthana, the lower abdomen, becomes as hard as iron. "Mikkyo Yoga (written by Honsan)"
It's more like a puffing sensation than iron, but the nuance is similar, so it might be related to the Ajna chakra, or it might not be. After that, not only my abdomen but also my chest felt a slight puffing sensation.
The light I am seeing seems to be in the shape of something similar to the Ajna chakra's yantra. According to "Mikkyo Yoga (written by Honsan)," this is said to be the confluence point of the three nadis: Ida, Pingala, and Sushumna.
During today's meditation, as usual, I consciously rotated the energy in the lower body and then allowed it to rise, and it felt a little different this time. Today, as the energy rose, my abdomen suddenly puffed out, and (although my eyes are closed during meditation), my vision suddenly became brighter. As the energy reached my head, I felt a tingling sensation around both ears. The sensation in both ears is similar to the feeling of pressure change in an airplane or tunnel, but the tingling sensation is only in the vicinity of both ears. After the tingling sensation in both ears, the area around both ears, especially near the eyelids, felt like it was charged with electricity. Then, the area from the frontal lobe to the top of my head felt like it became brighter. When I continued meditating in that state for a while, I felt like something hazy appeared in the upper left part of my vision, which I didn't see before, but it's still not very clear. As usual, I felt a tingling sensation around the perineum, near the Muladhara chakra.
The brightening of my vision has happened before, but it was often difficult to distinguish whether it was due to changes in external brightness or due to meditation. However, this time, various things happened simultaneously, so I am starting to understand that this brightening of my vision is indeed due to meditation.
The sensation of my abdomen puffing out is briefly mentioned in Professor Honsan's "Mikkyo Yoga" regarding the Ajna chakra:
(Omitted) ... and the area around the Swadhisthana, the lower abdomen, becomes as hard as iron. "Mikkyo Yoga (written by Honsan)"
It's more like a puffing sensation than iron, but the nuance is similar, so it might be related to the Ajna chakra, or it might not be. After that, not only my abdomen but also my chest felt a slight puffing sensation.
The light I am seeing seems to be in the shape of something similar to the Ajna chakra's yantra. According to "Mikkyo Yoga (written by Honsan)," this is said to be the confluence point of the three nadis: Ida, Pingala, and Sushumna.
This is a continuation of the article about the buzzing sensation during meditation. Recently, I have been focusing on allowing energy to flow through the back of my head during meditation. In a state of releasing tension in the head, I am consciously aware of the area from between the eyebrows to the back of the head. The way I allow the energy to flow is as I described before, in segments.
During today's meditation, as usual, I consciously rotated the energy in the lower body and then allowed it to rise, and it felt a little different this time. Today, as the energy rose, my abdomen suddenly puffed out, and (although my eyes are closed during meditation), my vision suddenly became brighter. As the energy reached my head, I felt a tingling sensation around both ears. The sensation in both ears is similar to the feeling of pressure change in an airplane or tunnel, but the tingling sensation is only in the vicinity of both ears. After the tingling sensation in both ears, the area around both ears, especially near the eyelids, felt like it was charged with electricity. Then, the area from the frontal lobe to the top of my head felt like it became brighter. When I continued meditating in that state for a while, I felt like something hazy appeared in the upper left part of my vision, which I didn't see before, but it's still not very clear. As usual, I felt a tingling sensation around the perineum, near the Muladhara chakra.
The brightening of my vision has happened before, but it was often difficult to distinguish whether it was due to changes in external brightness or due to meditation. However, this time, various things happened simultaneously, so I am starting to understand that this brightening of my vision is indeed due to meditation.
The sensation of my abdomen puffing out is briefly mentioned in Professor Honsan's "Mikkyo Yoga" regarding the Ajna chakra:
(Omitted) ... and the area around the Swadhisthana, the lower abdomen, becomes as hard as iron. "Mikkyo Yoga (written by Honsan)"
It's more like a puffing sensation than iron, but the nuance is similar, so it might be related to the Ajna chakra, or it might not be. After that, not only my abdomen but also my chest felt a slight puffing sensation.
The light I am seeing seems to be in the shape of something similar to the Ajna chakra's yantra. According to "Mikkyo Yoga (written by Honsan)," this is said to be the confluence point of the three nadis: Ida, Pingala, and Sushumna.
Increased energy due to a tingling sensation in the back of the head.
This is a continuation of the article from the other day. Recently, I have been experiencing a tingling or buzzing sensation in the back of my head during meditation.
When I observe it carefully, I noticed that there is no tingling sensation at the beginning of meditation, but when I rotate the energy in the lower body and then direct it upwards towards the head, I experience the tingling sensation. After raising the energy once, if I simply observe it, the tingling sensation in the back of the head gradually disappears. Then, if I rotate the energy in the lower body again and raise it, the tingling sensation in the back of the head starts again.
The sensation seems to change depending on the strength of the energy. It's a cycle of waiting for the tingling sensation to disappear and then raising the next energy. I tried changing the cycle to be slightly faster, raising the next energy just before the tingling sensation disappears, and the tingling sensation changed to a feeling of pressure. It felt like the back of my head was slightly swollen.
This feeling of being swollen is similar to the feeling of swelling in the lower abdomen and the feeling of swelling near the Anahata (heart chakra) in the chest that I experienced before. Today, there is not much change in the lower abdomen or chest, and they are already somewhat swollen, but the fact that the sensation is similar suggests that the feeling of swelling in the lower abdomen and Anahata may be a feeling of energy accumulating.
Therefore, it seems that energy is accumulating in the following three areas:
- Lower abdomen (Manipura): This was the first area to swell.
- Chest (Anahata): This area swelled after the tingling sensation and after the lower abdomen swelled.
- Back of the head: This area has now started to swell after a period of tingling sensation, following the feeling of swelling in the Anahata.
What will happen as the energy in the back of the head continues to increase? That is something to look forward to.
When I observe it carefully, I noticed that there is no tingling sensation at the beginning of meditation, but when I rotate the energy in the lower body and then direct it upwards towards the head, I experience the tingling sensation. After raising the energy once, if I simply observe it, the tingling sensation in the back of the head gradually disappears. Then, if I rotate the energy in the lower body again and raise it, the tingling sensation in the back of the head starts again.
The sensation seems to change depending on the strength of the energy. It's a cycle of waiting for the tingling sensation to disappear and then raising the next energy. I tried changing the cycle to be slightly faster, raising the next energy just before the tingling sensation disappears, and the tingling sensation changed to a feeling of pressure. It felt like the back of my head was slightly swollen.
This feeling of being swollen is similar to the feeling of swelling in the lower abdomen and the feeling of swelling near the Anahata (heart chakra) in the chest that I experienced before. Today, there is not much change in the lower abdomen or chest, and they are already somewhat swollen, but the fact that the sensation is similar suggests that the feeling of swelling in the lower abdomen and Anahata may be a feeling of energy accumulating.
Therefore, it seems that energy is accumulating in the following three areas:
- Lower abdomen (Manipura): This was the first area to swell.
- Chest (Anahata): This area swelled after the tingling sensation and after the lower abdomen swelled.
- Back of the head: This area has now started to swell after a period of tingling sensation, following the feeling of swelling in the Anahata.
What will happen as the energy in the back of the head continues to increase? That is something to look forward to.
Bringing the energy of the heavens down to the body through the Sahasrara.
This morning, continuing from where I left off. By rotating the energy in the lower body, such as the Muladhara and Anahata chakras, and then bringing it up to the head, the back of my head first felt a sensation of fullness, as if it were slightly swollen and stiff. After that, I tried to store more energy and fill it up to the area between the eyebrows, but I couldn't accumulate much energy. I could only accumulate energy up to about the lower half of my head, but I couldn't feel the energy filling the area between my eyebrows.
So, I decided to use not only the energy in the lower body, but also the energy of the heavens (universe, stars), similar to the So Hum meditation technique. In So Hum, the basic practice is to use "So" to bring energy from the lower body up to the head, and "Hum" to bring it down from the head to the lower body. However, I remember that some schools of thought involve bringing the energy of the heavens down into the body using "Hum," so I tried to imitate that.
Today, the method that worked was to rotate in a clockwise direction (as if looking up at the sky and following the hands of a clock) in the heavens while inhaling, and then to bring that energy down to the head while exhaling. I imagined the stars in the night sky and spaceships like those in Star Trek, and rotated them, then brought the energy of the heavens down through the top of my head to my head. This easily filled my head with the energy of the heavens. Some of it went down to just below my neck, but basically, I felt like I was receiving the energy in my head.
In fact, I had been trying similar things for a long time, but today was the first time I felt the energy flowing in so clearly. There may have been a blockage in the area around my head. Until now, even when I tried to incorporate energy into my body with the same movements, almost no energy entered. I always felt like something was blocking the energy around the top of my head.
Now that I can use the energy of the heavens (universe, stars), I feel like I have gained a greater degree of freedom in terms of energy. Although it's not as if it's completely open, the fact that I have a route to access the energy of the heavens is significant.
Until now, I haven't been very aware of where the energy I've been feeling is coming from, but I think it has mostly been the energy of the "earth" (Earth). Specifically, the Manipura, Anahata, and Muladhara chakras.
Today, along with being able to access the energy of the heavens, I feel a sense of clarity in the Sahasrara chakra, which is located at the crown of the head.
At the same time, I also feel a tingling sensation in the area around the Sahasrara.
However, there haven't been any significant changes in my daily life. That said, today, when I was returning home from the supermarket on my bicycle, I received an inspiration to be careful of accidents while riding.
I have had similar inspirations before, but today's was very clear and easy to understand. It's not like the signal strength has increased; it's still about the same as before, but it feels like the sensitivity of the sensor has increased. I clearly recognized it.
At that time, I was trying out Dragon Quest Walk, and before getting on my bicycle, I briefly checked the destination and enemies. Of course, I don't use my smartphone while riding my bicycle, but I was thinking about where the next destination was while riding my bicycle, and I received a warning that if I got distracted by the game, I might have an accident and get a minor injury. So, I stopped playing the game, put my smartphone in my bag, and went home.
Since I didn't know when an accident might happen, I carefully looked around and slowly rode my bicycle home. However, I felt that the timing when a worker suddenly appeared from the construction site of a building might be dangerous. If I had ignored the warning, I would have collided with the bicycle and fallen off, resulting in an injury.
Well, that's how it is, my sensitivity has improved. In spiritual terms, the Sahasrara is often described as a claircognizance (knowing) ability, and today's experience might be similar to that.
By the way, today, when I was feeling down during meditation, a loud buzzer suddenly went off, and I woke up startled. This has happened to me many times before.
So, I decided to use not only the energy in the lower body, but also the energy of the heavens (universe, stars), similar to the So Hum meditation technique. In So Hum, the basic practice is to use "So" to bring energy from the lower body up to the head, and "Hum" to bring it down from the head to the lower body. However, I remember that some schools of thought involve bringing the energy of the heavens down into the body using "Hum," so I tried to imitate that.
Today, the method that worked was to rotate in a clockwise direction (as if looking up at the sky and following the hands of a clock) in the heavens while inhaling, and then to bring that energy down to the head while exhaling. I imagined the stars in the night sky and spaceships like those in Star Trek, and rotated them, then brought the energy of the heavens down through the top of my head to my head. This easily filled my head with the energy of the heavens. Some of it went down to just below my neck, but basically, I felt like I was receiving the energy in my head.
In fact, I had been trying similar things for a long time, but today was the first time I felt the energy flowing in so clearly. There may have been a blockage in the area around my head. Until now, even when I tried to incorporate energy into my body with the same movements, almost no energy entered. I always felt like something was blocking the energy around the top of my head.
Now that I can use the energy of the heavens (universe, stars), I feel like I have gained a greater degree of freedom in terms of energy. Although it's not as if it's completely open, the fact that I have a route to access the energy of the heavens is significant.
Until now, I haven't been very aware of where the energy I've been feeling is coming from, but I think it has mostly been the energy of the "earth" (Earth). Specifically, the Manipura, Anahata, and Muladhara chakras.
Today, along with being able to access the energy of the heavens, I feel a sense of clarity in the Sahasrara chakra, which is located at the crown of the head.
At the same time, I also feel a tingling sensation in the area around the Sahasrara.
However, there haven't been any significant changes in my daily life. That said, today, when I was returning home from the supermarket on my bicycle, I received an inspiration to be careful of accidents while riding.
I have had similar inspirations before, but today's was very clear and easy to understand. It's not like the signal strength has increased; it's still about the same as before, but it feels like the sensitivity of the sensor has increased. I clearly recognized it.
At that time, I was trying out Dragon Quest Walk, and before getting on my bicycle, I briefly checked the destination and enemies. Of course, I don't use my smartphone while riding my bicycle, but I was thinking about where the next destination was while riding my bicycle, and I received a warning that if I got distracted by the game, I might have an accident and get a minor injury. So, I stopped playing the game, put my smartphone in my bag, and went home.
Since I didn't know when an accident might happen, I carefully looked around and slowly rode my bicycle home. However, I felt that the timing when a worker suddenly appeared from the construction site of a building might be dangerous. If I had ignored the warning, I would have collided with the bicycle and fallen off, resulting in an injury.
Well, that's how it is, my sensitivity has improved. In spiritual terms, the Sahasrara is often described as a claircognizance (knowing) ability, and today's experience might be similar to that.
By the way, today, when I was feeling down during meditation, a loud buzzer suddenly went off, and I woke up startled. This has happened to me many times before.
Meditation to fill the head with energy from the heavens.
This is a continuation of the previous discussion.
I tried meditating while allowing the energy from the heavens to flow down to my head and filling it completely. It felt like the energy was slowly leaking or being consumed, so I frequently re-filled the energy while meditating.
So far, there haven't been any major changes, but suddenly, my head vibrated slightly. What could that be? I also felt something in the middle of my head at the same time.
During meditation, that was all I felt, but after finishing the meditation, I felt a sensation of something bulging slightly on the inside, just below the sides of my eyes, near my cheeks. I wonder what it is. When I looked in the mirror, I couldn't tell if there was any change, but my eyes might look more wide open. I'll have to wait and see if it's just for today or if it will be like this tomorrow.
I've heard that psychics can be identified by the area around their eyes, but I don't really feel that way when I look at my own face.
Here are some other things I've experienced:
- A sensation similar to swallowing saliva in the middle of my head, as if something expanded for a moment.
- The same dull, stabbing sensation in the back of my head as before (it's not painful).
- A subtle vibration and a feeling of tiny static electricity around the back of my head, around my mouth, and on the sides of my nose.
Since I started meditating to allow the energy from the heavens to flow, I've occasionally experienced the same discomfort that I mentioned earlier when focusing on the Sahasrara chakra. Each time, I've been grounding myself. Focusing on the Sahasrara chakra requires caution, and since allowing the energy from the heavens involves passing it through the Sahasrara, I think the same caution is needed. However, the energy has been flowing more easily recently, so it's easier to deal with similar symptoms compared to when the Sahasrara was blocked.
There hasn't been anything definitive yet, so I'm still just observing.
I tried meditating while allowing the energy from the heavens to flow down to my head and filling it completely. It felt like the energy was slowly leaking or being consumed, so I frequently re-filled the energy while meditating.
So far, there haven't been any major changes, but suddenly, my head vibrated slightly. What could that be? I also felt something in the middle of my head at the same time.
During meditation, that was all I felt, but after finishing the meditation, I felt a sensation of something bulging slightly on the inside, just below the sides of my eyes, near my cheeks. I wonder what it is. When I looked in the mirror, I couldn't tell if there was any change, but my eyes might look more wide open. I'll have to wait and see if it's just for today or if it will be like this tomorrow.
I've heard that psychics can be identified by the area around their eyes, but I don't really feel that way when I look at my own face.
Here are some other things I've experienced:
- A sensation similar to swallowing saliva in the middle of my head, as if something expanded for a moment.
- The same dull, stabbing sensation in the back of my head as before (it's not painful).
- A subtle vibration and a feeling of tiny static electricity around the back of my head, around my mouth, and on the sides of my nose.
Since I started meditating to allow the energy from the heavens to flow, I've occasionally experienced the same discomfort that I mentioned earlier when focusing on the Sahasrara chakra. Each time, I've been grounding myself. Focusing on the Sahasrara chakra requires caution, and since allowing the energy from the heavens involves passing it through the Sahasrara, I think the same caution is needed. However, the energy has been flowing more easily recently, so it's easier to deal with similar symptoms compared to when the Sahasrara was blocked.
There hasn't been anything definitive yet, so I'm still just observing.
A spiritual school that I saw on YouTube.
I was watching a video of a certain spiritual school on YouTube, and I thought, "Hmm, it's not that far, maybe I should try it. But it probably costs a lot." Then, suddenly, the image from the video and the person's voice appeared in my head, and I received a very realistic telepathic message, "Eh? You don't need to come. You can come if you want, but (we're not rejecting anyone)."
It's amazing how these schools can communicate through telepathy. They can even sense potential students.
It might just be a daydream, but the voice was almost identical to the person's, and it was very similar to the feeling in the YouTube video, so it's possible that it was really them (or probably them), or perhaps an inner guide or guardian spirit communicated it using a similar image.
Anyway, I more or less understood what they were trying to say, so I probably won't attend (for now).
It's amazing how these schools can communicate through telepathy. They can even sense potential students.
It might just be a daydream, but the voice was almost identical to the person's, and it was very similar to the feeling in the YouTube video, so it's possible that it was really them (or probably them), or perhaps an inner guide or guardian spirit communicated it using a similar image.
Anyway, I more or less understood what they were trying to say, so I probably won't attend (for now).
Fill the upper body with energy from the heavens.
It is easy to channel the energy from above, even while going about daily activities, so I have been channeling it frequently whenever I remember.
At the same time, I have come to understand the difference in quality between the energy from below, which I used to use, and the energy from above.
The energy in the lower body, such as the muladhara and manipura chakras, is a somewhat purified form of the energy from the earth.
The energy from the earth is much more muddy and has a slightly childish smell. It's a combination of a slightly urine-like smell of a child and the smell of mud, which is not very pleasant. That is the "smell" of the energy from the earth.
This energy from the "earth" is stored in the lower abdomen, and it has been purified to the point where the smell is significantly reduced. This purified energy is further refined in the heart chakra (anahata) and even further refined in the head area. Therefore, as I mentioned before, instead of directly channeling the energy from the lower body to the sahasrara chakra, I used to gather it in the lower half and front part of the head and then channel it to the sahasrara chakra. This allowed me to purify the relatively rough energy gradually before channeling it to the sahasrara chakra. At that time, I was not yet connected to the energy from above, and the sahasrara chakra was not fully open, so I was trying to access the sahasrara chakra from below. I was also trying to soften a hard, block-like area in the back of my head by channeling energy into it and breaking down the block.
Now, that block (whether it's all of it or not) has been removed, and energy can flow through it. Therefore, I feel that channeling the energy from above to the head through the sahasrara chakra is more refreshing than channeling the energy from the earth to the head.
As I continued, the energy from above gradually began to fill not only the head but also the upper body.
Here are some things that happened:
- When I repeatedly filled my head with energy, I experienced a headache in the area just behind my eyebrows. It was a different type of headache than a migraine, a strange headache. Is this the "spiritual headache" that I've heard about? It might just be a regular headache, so I'm observing it.
- When I channeled energy to the back of my neck, I felt a sharp pain for a moment, which then disappeared. According to "Light Body Activation," there are several possible causes, including an ethereal blockage or pain associated with growth.
■Energy Intoxication
After I started using the energy from above, I almost completely stopped channeling the energy from below to my head. However, I tried channeling the energy from the lower body to my head again, and when the muddy energy entered my head, I felt a slight smell of mud and a slight nausea, similar to energy intoxication. It's strange to feel such a difference from the energy I was channeling just a short time ago.
It seems that I was only using the energy from below because I couldn't use the energy from above, and the quality of the energy is different, so the energy from the earth may not be suitable for the head. It seems that it's better to fill the head with the energy from above. Perhaps the lack of stability I experienced during sahasrara meditation was due to the quality of the energy from the earth? As I mentioned before in articles about sahasrara meditation, there are many things to be careful about when focusing on the sahasrara chakra, but perhaps the real reason is that the quality of the energy and the fact that the sahasrara chakra is not open for most people. Well, I don't feel like it's completely open, but rather slightly open.
Even when using the energy from above, I still feel a slight sense of instability, but I don't experience the nausea that I used to with the energy from below. I do experience a bit of energy intoxication, but that seems to be a common side effect of raising energy with either type of energy. Perhaps the energy from the earth has a smell and causes nausea.
Hypothetically, the "Zen sickness" described by Hakui Zenji might be explained using these concepts. It seems that the quality of energy and the state of the sahasrara chakra can cause nausea and energy blockages, which can lead to Zen sickness.
■Hints from the Inner Guide
According to my inner guide, it's important to have a certain level of purification and to clear the mind of distractions in order for the energy from above to flow properly.
There are many techniques for using the energy of the heavens in meditation, but it is said that if you do not first achieve mental peace, you will gradually become more and more uncomfortable as your senses become sharper. For example, there are cases of people with psychic abilities who prioritized their abilities and ended up suffering from emotional instability. It is said that ideally, one should achieve mental peace before using the energy of the heavens, and that if they do, they should be able to progress without any suffering, but there are many people who are suffering because they prioritized their abilities.
Mental peace, which is like "cessation of the mind" in the Yoga Sutras, or "observational meditation" in Vipassana, is essential. If you do not have this level of mental peace, you will only suffer.
■ The relationship between stabbing pain in the neck and energy blockages
After experiencing stabbing pain in the neck, it felt like the energy in the neck became easier to flow up and down. This suggests that an energy blockage in the neck may have been released.
Until recently, I felt a sense of fullness and pressure in my chest and head. In particular, the pressure in my head seemed to be increasing as the energy increased. This suggests that there may have been a blockage in the Sahasrara chakra at the top, and possibly a blockage in the neck area. The blockage in the neck area seemed to be partially blocked. The energy was able to flow from the bottom to the head.
After the stabbing pain in the neck, the feeling of pressure in the head has decreased. Perhaps, until recently, I was trying to break down the blockage in the Sahasrara chakra and the blockage in the neck by increasing the energy in the head. Today, it seems that the blockage has been further released, and the energy is flowing more freely up and down.
■ A state of meditation that is not awakening, not dazed, not dull, not reminiscent, not depressed, not joyful, with open eyes but not active, and not sleep
When I was meditating using this energy of the heavens, I entered this state. My consciousness is clear, but it is not a state of awakening where everything shines. Nor is it a dull, dazed feeling, nor is it reminiscent, nor am I depressed, nor am I joyful, nor am I active, but I am moderately awake, and it is not sleep. It is a strange state of meditation. What is this? It is very difficult to express it in words.
Basically, during this meditation, my thoughts are significantly reduced, and I am in a state of "being present." However, when I try to describe the state, it becomes like the above.
In the past, when I meditated on "being present," I would often experience a certain degree of reminiscence and a sense of eternity. However, in today's meditation using the "energy of the heavens," I did not experience that.
What is this?
My hypothesis is that perhaps the world is too vast to be recognized. In the past, the world felt relatively small, and the meditative experience of "being present" was also relatively narrow. Even though it was narrow, it was a vast and eternal space that I could perceive, and I would feel "reminiscence" and "eternity." However, now I feel like I have been thrown into a space that is too vast, and I don't understand what is going on. That is my hypothesis.
Well, I am still observing.
At the same time, I have come to understand the difference in quality between the energy from below, which I used to use, and the energy from above.
The energy in the lower body, such as the muladhara and manipura chakras, is a somewhat purified form of the energy from the earth.
The energy from the earth is much more muddy and has a slightly childish smell. It's a combination of a slightly urine-like smell of a child and the smell of mud, which is not very pleasant. That is the "smell" of the energy from the earth.
This energy from the "earth" is stored in the lower abdomen, and it has been purified to the point where the smell is significantly reduced. This purified energy is further refined in the heart chakra (anahata) and even further refined in the head area. Therefore, as I mentioned before, instead of directly channeling the energy from the lower body to the sahasrara chakra, I used to gather it in the lower half and front part of the head and then channel it to the sahasrara chakra. This allowed me to purify the relatively rough energy gradually before channeling it to the sahasrara chakra. At that time, I was not yet connected to the energy from above, and the sahasrara chakra was not fully open, so I was trying to access the sahasrara chakra from below. I was also trying to soften a hard, block-like area in the back of my head by channeling energy into it and breaking down the block.
Now, that block (whether it's all of it or not) has been removed, and energy can flow through it. Therefore, I feel that channeling the energy from above to the head through the sahasrara chakra is more refreshing than channeling the energy from the earth to the head.
As I continued, the energy from above gradually began to fill not only the head but also the upper body.
Here are some things that happened:
- When I repeatedly filled my head with energy, I experienced a headache in the area just behind my eyebrows. It was a different type of headache than a migraine, a strange headache. Is this the "spiritual headache" that I've heard about? It might just be a regular headache, so I'm observing it.
- When I channeled energy to the back of my neck, I felt a sharp pain for a moment, which then disappeared. According to "Light Body Activation," there are several possible causes, including an ethereal blockage or pain associated with growth.
■Energy Intoxication
After I started using the energy from above, I almost completely stopped channeling the energy from below to my head. However, I tried channeling the energy from the lower body to my head again, and when the muddy energy entered my head, I felt a slight smell of mud and a slight nausea, similar to energy intoxication. It's strange to feel such a difference from the energy I was channeling just a short time ago.
It seems that I was only using the energy from below because I couldn't use the energy from above, and the quality of the energy is different, so the energy from the earth may not be suitable for the head. It seems that it's better to fill the head with the energy from above. Perhaps the lack of stability I experienced during sahasrara meditation was due to the quality of the energy from the earth? As I mentioned before in articles about sahasrara meditation, there are many things to be careful about when focusing on the sahasrara chakra, but perhaps the real reason is that the quality of the energy and the fact that the sahasrara chakra is not open for most people. Well, I don't feel like it's completely open, but rather slightly open.
Even when using the energy from above, I still feel a slight sense of instability, but I don't experience the nausea that I used to with the energy from below. I do experience a bit of energy intoxication, but that seems to be a common side effect of raising energy with either type of energy. Perhaps the energy from the earth has a smell and causes nausea.
Hypothetically, the "Zen sickness" described by Hakui Zenji might be explained using these concepts. It seems that the quality of energy and the state of the sahasrara chakra can cause nausea and energy blockages, which can lead to Zen sickness.
■Hints from the Inner Guide
According to my inner guide, it's important to have a certain level of purification and to clear the mind of distractions in order for the energy from above to flow properly.
There are many techniques for using the energy of the heavens in meditation, but it is said that if you do not first achieve mental peace, you will gradually become more and more uncomfortable as your senses become sharper. For example, there are cases of people with psychic abilities who prioritized their abilities and ended up suffering from emotional instability. It is said that ideally, one should achieve mental peace before using the energy of the heavens, and that if they do, they should be able to progress without any suffering, but there are many people who are suffering because they prioritized their abilities.
Mental peace, which is like "cessation of the mind" in the Yoga Sutras, or "observational meditation" in Vipassana, is essential. If you do not have this level of mental peace, you will only suffer.
■ The relationship between stabbing pain in the neck and energy blockages
After experiencing stabbing pain in the neck, it felt like the energy in the neck became easier to flow up and down. This suggests that an energy blockage in the neck may have been released.
Until recently, I felt a sense of fullness and pressure in my chest and head. In particular, the pressure in my head seemed to be increasing as the energy increased. This suggests that there may have been a blockage in the Sahasrara chakra at the top, and possibly a blockage in the neck area. The blockage in the neck area seemed to be partially blocked. The energy was able to flow from the bottom to the head.
After the stabbing pain in the neck, the feeling of pressure in the head has decreased. Perhaps, until recently, I was trying to break down the blockage in the Sahasrara chakra and the blockage in the neck by increasing the energy in the head. Today, it seems that the blockage has been further released, and the energy is flowing more freely up and down.
■ A state of meditation that is not awakening, not dazed, not dull, not reminiscent, not depressed, not joyful, with open eyes but not active, and not sleep
When I was meditating using this energy of the heavens, I entered this state. My consciousness is clear, but it is not a state of awakening where everything shines. Nor is it a dull, dazed feeling, nor is it reminiscent, nor am I depressed, nor am I joyful, nor am I active, but I am moderately awake, and it is not sleep. It is a strange state of meditation. What is this? It is very difficult to express it in words.
Basically, during this meditation, my thoughts are significantly reduced, and I am in a state of "being present." However, when I try to describe the state, it becomes like the above.
In the past, when I meditated on "being present," I would often experience a certain degree of reminiscence and a sense of eternity. However, in today's meditation using the "energy of the heavens," I did not experience that.
What is this?
My hypothesis is that perhaps the world is too vast to be recognized. In the past, the world felt relatively small, and the meditative experience of "being present" was also relatively narrow. Even though it was narrow, it was a vast and eternal space that I could perceive, and I would feel "reminiscence" and "eternity." However, now I feel like I have been thrown into a space that is too vast, and I don't understand what is going on. That is my hypothesis.
Well, I am still observing.