The energy channels in the chest and throat area seem to have expanded, making it easier for energy to flow.
This has not drastically changed anything, but it feels like I have climbed a small step, a small staircase.
The fact that it is becoming less likely to fall out of the observation state means that, specifically, it has become easier to maintain the samadhi state while eating, walking, or seeing and hearing. I was able to maintain it to some extent before, but the stability and level of awakening are different. This is a matter of degree, so comparing it, it means that the level of awakening has increased.
According to Zokchen, the stages of samadhi are "Cherdol," where distractions disappear when observed; "Shardol," where it arises and is released simultaneously; and "Randol," where it is naturally and spontaneously released. Until recently, I thought I was somewhat in Randol, but it felt weak.
According to the same book, these are the three stages of the samadhi ladder. However, based on my current feeling, they seem to overlap.
Initially, it was Cherdol 1, Shardol 0, Randol 0.
Next, it was Cherdol 2, Shardol 1, Randol 0.
Next, it was Cherdol 3, Shardol 2, Randol 1 - I was in Randol to a small extent.
Next, it was Cherdol 3, Shardol 3, Randol 2 - I think I am around this level now.
Next, it was Cherdol 3, Shardol 3, Randol 3.
It seems that they gradually become stronger from the bottom.
My current feeling is that Randol is not perfect, but it is gradually becoming stronger. However, I also feel that there may be no upper limit to this. Once a certain level is reached, it may become impossible to measure.
The growth of this vision is said to be like a fire spreading in a forest. The subjective feeling naturally becomes quiet, and the practitioner experiences primordial wisdom. When an object arises, it is recognized as empty, just as it is the same as one's own emptiness. The state of unity of emptiness and manifestation, and that state itself and emptiness, are all experienced simultaneously. Therefore, everything is "one flavor," meaning that both the subject and the object are empty. "Rainbow and Crystal (by Namkai Norbu)."
I have read this passage many times before, but what I understand now is that there is no need to think about it so complicatedly. Indeed, it is possible to express it in that way using words, but things are much simpler.
Emptiness and manifestation are the same; this is self-evident from a spiritual perspective.
In other words, it can be said that "even empty space is filled with the consciousness of God, and objects are also filled with God," and the above is just another way of expressing that."The sense of self naturally quiets down" seems to be referring to physical sensations, but physical sensations still exist, so it's more accurate to say that "in addition to physical sight, one becomes able to see the object with a spiritual eye or sense, and the sense of self that was perceived with the physical eye becomes no longer absolute, but becomes a multi-faceted perspective in combination with the spiritual eye or sense." The phrase "the practitioner experiences primordial wisdom" refers to seeing with this spiritual eye or sense. By seeing with the spiritual eye, one can see things as they are and, as a result, gain knowledge.
The sentence "When an object arises, it simultaneously recognizes that it is empty, just like one's own state of emptiness" means that when perception occurs through the physical eye, one also sees the object with a spiritual eye or sense, and thereby perceives the quality of God that fills both empty space and objects, which can also be called emptiness.
This can be rephrased as "the unification of emptiness and manifestation." It is self-evident that "the state itself and emptiness both exist." This is because "the state" refers to the state of seeing with the spiritual eye, and what is seen with it is emptiness, so it is self-evident that they exist together. Therefore, it is also self-evident that "everything is experienced simultaneously," and that "everything is one flavor." If we see with the spiritual eye, both the subject and the object are the quality of God, which can also be called emptiness, so it can be said that they are indeed one flavor.
Finally, as a conclusion, "in other words, both the subject and the object are empty." However, while this is a conclusion when explaining it logically, from the perspective of experience, it is the "initial" recognition. When seen with the spiritual eye or sense, "both the subject and the object are the quality of God, which can also be called emptiness," so this is something that is understood when seeing with the spiritual eye, rather than a conclusion that comes later.
While it is good to explain this as a conclusion when studying the theory before practice, from the perspective of experience, these are directly recognized and experienced, so there is no need to explain them as a "conclusion." Rather, it is a matter of self-evident recognition.