Since yesterday, when it appears that the Rudra Granthi (knot of Shiva) began to open, I have felt that the normal consciousness and the deeply rooted consciousness of stillness have begun to merge. And the consciousness of stillness itself possesses consciousness, and therefore, the individual consciousness (Atman) and the consciousness of stillness, which is also Brahman, which were previously separate, seem to have begun to merge, albeit slightly.

Even before, there have been times when I felt something like a collective consciousness, but basically, the individual consciousness (Atman) has been the dominant one.

Regarding this, there are various interpretations depending on the school of thought. Some schools only use the term "Atman" because Atman and Brahman are ultimately the same. While this is indeed the ultimate destination and is described in the scriptures, it is not as if the individual consciousness suddenly becomes the collective Brahman. Therefore, if a person is focused on the individual, they should use the term "Atman," and if they are focused on the collective, they should use the term "Brahman." Of course, from a Brahmanic perspective, Atman is a part of Brahman, and Atman and Brahman are the same. However, for a person who is at the stage of individual consciousness (Atman), it is still just individual consciousness.

Therefore, in the transitional stage, it is acceptable to say that there are two consciousnesses. From a Brahmanic perspective, this is indeed an illusion, and some schools say that there is only one consciousness, so there are no two consciousnesses. However, from the perspective of the individual Atman, the individual consciousness (which is an illusion from a Brahmanic perspective) and the consciousness of the collective Brahman are felt as separate things. Therefore, saying that there are two consciousnesses is not incorrect in terms of sensation.

This is because it is basically the case that the collective consciousness can be felt when the individual consciousness stops. However, eventually, the individual consciousness will become subordinate to the collective consciousness.

And yesterday, as the Rudra Granthi began to open, I felt that the collective consciousness is gradually becoming more prominent, and I feel that this is a sign of what will come before the collective consciousness becomes dominant.

Until now, I have felt tranquility, peace, and stillness by meditating and stopping thoughts. However, in reality, behind the conscious thoughts of the waking mind, there is a vast, all-encompassing consciousness, Brahman, which transcends the individual self, Atman. Although it is still a very small part, limited to my surroundings, I can feel the vastness of Brahman.

The distinction between where to call it Atman and where to call it Brahman is subtle. There is a logical argument that since Brahman is limitless and everything, a sense of being limited by space cannot be called Brahman. Therefore, the distinction I make between Atman and Brahman is merely for convenience. Even when I say Brahman, it is not in its true definition (something limitless), but rather, it is only to the extent that the qualities of Brahman can be felt. The recognition of this is limited, but I feel that I have transcended the point of switching from the individual self (Atman) to the all-encompassing Brahman.

Some schools of thought might describe this as a transition from individual consciousness to the consciousness of Atman (the true self). Perhaps this explanation is easier to understand. It might be better to explain it as: a sense close to the whole, the consciousness of Atman, emerges from the ordinary consciousness of the waking mind. However, it is the same thing, just expressed differently.

In any case, since the Rudra Gayatri mantra began to dissolve yesterday, I have been feeling a strong sense of "wholeness." I feel that I am being sustained by the "whole," that my individual consciousness is being moved by the "whole," and that my small, waking consciousness has always been, and will continue to be, subordinate to the consciousness of the "whole," and that the true consciousness is the "whole." I feel that I am finally realizing this as a true sensation at this stage. Although I have been taught this logically and understood it, I feel that I did not have a true sense of it until I reached this stage.

When I reach this stage, I realize that stillness is not just a sensory experience, but that stillness itself is consciousness, and that consciousness is filled in this space. This is the awakening of the all-encompassing consciousness.

However, this is just the beginning, and the activity of this all-encompassing consciousness is still very small for me. In reality, I feel that I have been sustained by this all-encompassing consciousness all along, and that I have not been fully aware of it. I feel that this all-encompassing consciousness will continue to be the main force, and my waking consciousness will continue to be subordinate.

In terms of the Yoga Sutras, the infinite silence of consciousness is what corresponds to "Purusha," which is equivalent to "the observer," while everything else, such as matter (Prakriti) and mind (Chitta), corresponds to "the observed." This corresponds to Purusha purely observing.

However, in terms of feeling, this is not simply a pure observer, but rather has an active will and influence. While the aspect of a pure observer is quite strong, so it is not entirely wrong to say that it is a pure observer in the sense of the Yoga Sutras, it is more accurate to consider it as "consciousness" in the Vedanta sense, which reflects not only observation but also the active aspect, and that feels closer to my own experience.

Although there have been similar expressions and stages many times in the past, I feel that I have finally reached the true entrance.