In order to manifest a pillar of light from Sahasrara, it seems necessary to open the Sahasrara channel, which is said to be the gateway to Brahman in yoga. While yoga only focuses on whether the channel is open or not, according to Professor Honzan, this type of chakra or channel exists in different dimensions: the dimension of energy (prana), the astral dimension, the causal dimension, and the dimension of Purusha, and the sensations and experiences are different in each dimension. In yoga, only whether it is open or not is questioned, but it seems important to properly check at which stage it is open, as Professor Honzan suggests.

As a basic explanation, if the gateway is not open even in the dimension of energy, it is said that when Kundalini rises, it will turn into "heat." Because energy cannot flow out from the gateway of Brahman (Sahasrara), it gets blocked in the head, and the heat energy is considered insignificant because it is only the movement of Kundalini in the physical dimension.

In the explanation of yoga, the relationship between Kundalini awakening and "heat" is well explained. It is said that if the Sushumna channel along the spine is not sufficiently purified, the resistance becomes "heat." Therefore, in yoga, if the channel is properly purified, there should be no "heat." If the purification is insufficient, there may be a continuous heat of 40 degrees after Kundalini awakening, and in extreme cases, it may even lead to death. Therefore, in India, Kundalini is considered a dangerous thing, but it becomes dangerous because people try to awaken Kundalini without proper purification. If Kundalini is awakened with proper purification, it is not dangerous. However, it is generally said that such a judgment cannot be made by the individual, so an appropriate teacher is necessary when performing such practices. However, there is a sad reality that it is difficult to find such a teacher who can provide proper guidance. There are facilities, but surprisingly, many organizations exist that cannot handle any problems that may arise and simply say that it is because the individual's purification is insufficient. There are people who are not qualified to be teachers. This is probably what is meant by "divine connection," and the ancient saying that it is a blessing to meet an appropriate teacher seems to be true.

Thus, if the Sahasrara channel or the Sushumna channel connected to it is not properly open even in the dimension of energy, it manifests as a physical phenomenon of heat.

■When you become free from yourself, the gate to Brahman opens at a higher dimension.

The next dimension after the dimension of energy is the astral dimension, which is what is commonly known as out-of-body experience.

According to Professor Honsan, while it is beneficial to broaden one's perspective and gain insights into higher realms through out-of-body experiences, being in the astral dimension is the same as being in a state of death, so it is not something to be proud of. While it may be possible to develop spiritual abilities such as being able to leave the dimension of energy or the astral dimension, or to see, hear, or sense spirits, that alone cannot lead to true liberation. I think that is true.

Suddenly, I remembered a soul that had reincarnated from our group soul. That soul was in the position of a mentor to the spiritual counselor's husband in medieval Paris. In reality, the husband had no spiritual abilities, so the soul would have an out-of-body experience and inform him about the client's affairs the day before. However, such things can be done by almost anyone who dies and becomes just a body. It seems that being able to go out into the astral dimension is a relatively technical matter, and it doesn't seem like a big deal. I don't think out-of-body experiences in the astral dimension are essential for enlightenment.

According to the book, "To open the gate to Brahman beyond the astral dimension, to the dimensions of Karana or Purusha, it is necessary to be relatively free from oneself, and to be able to reflect on oneself at any time, and to be able to observe oneself from the outside. Otherwise, the gate to Brahman will not open easily at a higher dimension."

Regarding the Sahasrara, what is important is whether it is connected to Purusha and connected to God. That seems to be the key.

The book states, "When you become free from yourself, the Sahasrara awakens." Personally, I think it can also be said that when the Sahasrara awakens, you become free.

As the gate to Brahman opens, you become more free and overcome another limitation.

■The "echo" that is heard when the Sahasrara opens.

When you become somewhat unified with God, but are still separate from God, you hear God's voice as an "echo" that resonates from afar. In other words, there is a thin membrane between God's voice and your own.

There is a similar story, and in my case, I hear a "bosso" sound, a very faint, small, and somewhat muffled voice that suddenly appears. So, if someone were to call it "kodama" (echo), well, I suppose it could be said that, but I think it's probably different from what Professor Honzan Hiroshi is talking about. While it might be called "kodama," this very faint voice, which is difficult to hear, especially when one's mind is scattered, seems to have been present since before I started any training. When I wasn't training, I had a lot of distracting thoughts, so I would often ignore it or it was very difficult to hear, and I would confuse it with my own thoughts. Now, there is a clear difference in that I can clearly identify it as something separate, but I don't think hearing something is that special. Also, in the same book, it says that in the astral dimension, one sees and hears various things, so it doesn't seem to be particularly unusual. From the perspective of psychic ability, it might be at the astral or causal level, but it is said that when one goes to the place of God, such things disappear. In other words, it's not that such experiences disappear, but rather that even if they exist, seeing or hearing things is not the realm of God. They are different, and they exist in different layers.

Based on this premise, I think that what Professor Honzan Hiroshi is talking about as "kodama" is not a small voice, but rather a resounding "Om" or a broad vibration of God.

From the other side, a "kodama" comes, a powerful voice that resonates with a "woon" sound. It's not a gentle voice. But it's not rough, but a very strong sound that comes, not directly, but from the other side, as a "kodama" sound. This seems to be a characteristic of hearing the voice of God. It's not a sound that everyone usually hears, but it resonates from somewhere far away. (From the same book)

Therefore, the words I hear normally are the words of my guardian spirit, relatives who are checking on me, or my ex-wife, and not the voice of God as mentioned here.

Perhaps "tinnitus" is a closer term.

I am always hearing the high-frequency "nada" sound, but in addition to that, I sometimes hear a momentary high-frequency "keeen" sound, and it might be that, but I'm not yet sure.