■Purpose
- To achieve mental tranquility.
- To dramatically increase work efficiency by enhancing concentration to the state known as "ZONE."
- In a religious context, enlightenment is the goal, but in business, relaxation for stress relief and achieving the "ZONE" are the goals, and enlightenment is not necessary.

■What is meditation?
- The basic principle is "concentration," which is known as Samatha meditation.
- The application is "observation," which is known as Vipassana meditation and mindfulness meditation. This involves adding observation to the basic concentration.
- When entering the "ZONE," concentration reaches its extreme, and the subject of concentration and one's own mind become unified, allowing for a detailed understanding of things related to the subject of concentration. This is an initial stage of Samadhi. Understanding and judgment regarding work-related tasks are significantly improved.
- Further advancement of Samadhi can lead to enlightenment, but it is not necessary for experiencing the "ZONE" for the purpose of increasing work efficiency.
- Mindfulness meditation is a modernized version of Vipassana meditation, with the religious aspects such as enlightenment removed, making it easier to use in the business world.
- Vipassana meditation, in a broad sense, refers to observational meditation. In a narrow sense, it may refer to a specific school of meditation or the Buddha meditation of early Buddhism. It depends on the context. In Japan, the Goenka method is famous, but when referring to Vipassana meditation, it generally means simply observational meditation. Vipassana meditation originates from the Buddha meditation of early Buddhism, but it can also refer to a specific school of meditation, which can cause confusion.

■Sitting posture
- Traditionally, one sits cross-legged in a lotus position. This is the Eastern style.
- The Western style is to sit on a chair. In either case, the important thing is to keep the spine straight.
- In the Western style, the feet should be parallel and the knees bent at approximately 90 degrees. Prioritize keeping the spine straight over the position of the knees.
- In either case, the head should be placed gently on the spine.
- In the Western style, it is better not to lean against the back of the chair.

■Basic method
- Start with concentration. There are many methods.
- In concentration meditation (Samatha meditation), one focuses on something. For example, the space between the eyebrows or the heart. In traditional yoga meditation, one chants the mantra "Om" or a personal mantra (if one has one). Some schools use a rosary called a "mala" to count. When meditating with "Om," one chants "Om" in one's mind during inhalation and "Om" during exhalation.
- Vipassana varies depending on the school. Some schools practice concentration (Samatha) meditation before entering Vipassana, while others start directly with observational (Vipassana) meditation.
- Mindfulness also varies depending on the school, but a simple method is to meditate on the breath. One simply sits and observes the breath continuously, and even that is quite effective.

■It is difficult at first.
Even when you try to meditate by sitting down, various thoughts will come to mind at first, making it impossible to meditate. This is normal for meditation beginners. There is no need to worry.
Some schools of thought prohibit beginners from meditating for long periods, because there is a risk that meditation beginners will be overwhelmed by their thoughts and crushed by negative feelings. How long is considered a long meditation varies from person to person, but beginners should aim for a maximum of 20 minutes. Beginners may not be able to sit for even 5 minutes, so it is a good idea to start by simply sitting down and stopping the meditation immediately if you feel overwhelmed by your thoughts and cannot endure it. Even 5 minutes is enough at first.

Some schools of thought emphasize service (karma yoga in yoga) more than meditation for beginners. Selfless service helps to calm the mind and prepares the ground for beginners to be able to meditate. As your heart calms down through selfless service, you will eventually be able to meditate for longer periods.

Alternatively, practicing yoga asanas (exercises) is also effective. Yoga asanas (exercises) are originally positioned as a preparatory stage for meditation, so they directly prepare for meditation. This is related to the eight limbs described in the Yoga Sutras of Patanjali (not the name of a school of thought). You can investigate this further if you like, but for the purpose of this explanation, it is sufficient to understand that yoga asanas (exercises), which are commonly thought of as exercises, are one of the preparatory stages for meditation.

■Do not fight against thoughts.
The basic principle is not to fight against thoughts that arise during meditation. If you deny thoughts, they will become larger and more intense thoughts. Traumatic experiences may also appear during meditation. This is also natural. A proper meditation teacher should understand these things, so if thoughts arise quickly and it is difficult to meditate alone, group meditation may be effective.

■Thoughts gradually decrease.
As you practice yoga asanas (exercises) or engage in service (karma yoga in yoga), your mind will gradually become calmer. As your mind becomes calmer, you will be able to concentrate and observe.
Before that, thoughts often dominate your mind with an irresistible force, and you end up being manipulated by your thoughts rather than actually meditating. Eventually, as the power of thoughts weakens, your mind will be able to overcome them. Even when thoughts arise, you will be able to control your mind with the power of your will, preventing your mind from being dominated by thoughts and not allowing your mind to move on its own. It is in this state that you can begin to concentrate and observe. For example, you will be able to concentrate on the space between your eyebrows or on your breath. When there are many thoughts, you end up using your brain and getting tired during meditation. However, as the number of thoughts decreases, you will be able to relax during meditation. By not allowing your mind to be taken away by thoughts and focusing on the space between your eyebrows or your breath, your mind will rest and you will be able to relax your brain.

Once you reach this point, you should be able to experience the joy of meditation. Until then, it may be difficult, but the easiest way to reach a state where you can enjoy it is probably by doing yoga asanas (exercises). Serving others (karma yoga) is also a good option. Before reaching this state, whether it's concentration or observation, it's a battle against distracting thoughts, so it can be quite difficult, but I think it's worthwhile to persevere.

■ The basics are to do it every day.
Traditionally, meditation is most effective before 6:00 AM. Twilight hours are also effective. Meditating before bed can also be effective for deep sleep.

■ Modern meditation
There are many effective pieces of music that can induce a meditative state, so it's a good idea to find one that suits your taste. This is especially helpful for beginners. There are also music-only options and guided meditations with audio. You can think of these pieces of music as training wheels, like when you're learning to ride a bicycle. Ultimately, you should be able to meditate on your own, but this can be helpful, especially for beginners. Some CDs can force you into a meditative state, which can exceed your capacity, so be careful. However, as long as you don't listen to them continuously, commercially available products are generally safe.

■ 20 minutes of meditation will feel like no time at all.
Once you get used to it, 20 minutes of meditation will feel like no time at all, so you can extend the time.

■ Try various methods.
There are various meditation techniques, and what works for one person may not work for another. It's a good idea to try different methods.

■ Concentration meditation (Samatha meditation)
In concentration meditation, when distracting thoughts arise, you are almost forced to bring your attention back to the point of concentration. If it's between your eyebrows, bring it back to between your eyebrows. If you've decided to focus on your heart, bring it back to your heart. Even if your concentration is broken by distracting thoughts, you repeatedly bring your attention back to the point of concentration each time you realize it has been broken. As mentioned above, it may be difficult at first, but as distracting thoughts decrease and controlling your mind becomes easier, you will be able to relax during meditation.

■ Simple mindfulness meditation (Vipassana meditation)
Observing your breath is a simple method. Continuously observe the state of inhaling and exhaling. When distracting thoughts arise, bring your attention back to observing your breath, just like in concentration meditation (Samatha meditation).

■ A certain degree of concentration is also necessary for mindfulness meditation (Vipassana meditation).
Concentration meditation (Samatha meditation) and observation meditation (Vipassana meditation, mindfulness meditation) are actually not that different at the basic level. Both require a certain degree of concentration, and both involve a certain degree of observation. This is especially noticeable in mindfulness meditation for business. If you think of it as a difference in wording or a difference in schools of thought, that's probably sufficient. The basic principle of both is to have a certain degree of concentration and a certain degree of observation. That is the foundation of meditation.

■ To avoid being trapped by altered states of consciousness:
As you continue meditating, special states may arise in your mind. Traditionally, the basic principle is to ignore anything that happens in your mind. This is because it is not important. You may see images or feel like you are hearing voices. In many cases, the mind is simply creating illusions or hallucinations, which are often based on memories. As you continue meditating, these experiences will eventually disappear.

■ To avoid being deceived by the mind:
While meditating, the mind may try to deceive you. The mind may speak to you, saying, "I am meditating very well. I am in a state of emptiness. I am one with the infinite." Beginners are easily deceived by this. Don't worry. This is a common occurrence for beginners. If such awareness arises in your mind, there is a simple way to check whether it is true. "Are you very peaceful and happy?" If you are truly meditating well, you will definitely be happy. If you are not happy, something is wrong. At the same time, check whether your ego is expanding. As meditation progresses, you will be less affected by the words of others. Even if you think you have become happy, if your happiness disappears immediately due to your relationships with others, this is also a sign that something is wrong. True happiness is a lasting and independent of others. As you meditate, you will move from "conditional happiness (happiness that disappears when the conditions or premises disappear)" to "unconditional happiness (constant bliss)."

■ To avoid lowering your anger threshold by meditating too much:
In rare cases, some people who meditate excessively from the beginning may lower their anger threshold. This is not a sign of improvement in meditation, but rather an expansion of the ego, which makes both the person and those around them unhappy. Especially in the beginning, if you feel discomfort during meditation, stop meditating immediately. This is important.

■ Do not force yourself to continue:
As stated in "Yoga and the Science of the Heart" by Swami Sivananda:
If you experience a headache, immediately stop concentrating. Forcing yourself to continue is not good.

■ Three stages of meditation:
First, "suffering" arises. It is unpleasant.
Next, "joy" arises. It is enjoyable.
Next, a feeling that is "neither suffering nor joy (sometimes called ignorance)" arises. It is heavy.
All three will eventually disappear. After they disappear, absolute bliss appears. This leads to a state where your mind is constantly clear and peaceful, not only during meditation but also in your daily life.

This is the kind of thing where you experience these states one by one as you continue meditating for a long time, rather than experiencing everything in a single meditation.
At first, meditation is difficult. Eventually, meditation becomes enjoyable. For a business-oriented "ZONE" experience, this "enjoyable" stage is necessary. When meditation is enjoyable, it means that distractions have decreased and you can concentrate. In work, increased concentration and judgment will lead to significant improvements in results.

Whether it's meditation or a "ZONE" experience, the enjoyable experiences eventually become ordinary. You can concentrate normally without emotional fluctuations. At this point, it's not a regression because you've lost the "pleasant" experience you once had; rather, you're at a stage where you're resolving a more subtle "ignorance" (a feeling that is neither suffering nor pleasure, a heavy feeling). Once "ignorance" is resolved, you can concentrate even more. You can concentrate on your work and have high judgment, but the strong joy that you experienced in the "joy" stage of the "ZONE" experience is no longer there. This is not a regression, and as "ignorance" disappears at this stage, a more absolute bliss gradually appears. The type of joy changes.

"Suffering" had a cause and was painful. "Pleasure" had a cause and was enjoyable. "Ignorance" had a cause and you were falling into darkness. When those are resolved, an absolute and constant bliss appears within you.

In a business "ZONE" experience, the "pleasant" stage is the focus. It is likely that entering the "ZONE" is necessary to improve work efficiency and judgment, and to increase employee motivation. However, as those who experience the "ZONE" gradually move on to the next stage, the "pleasant" feeling disappears. People who don't understand meditation might judge this as a decrease in motivation, but in reality, it is growth. Eventually, after passing through the stage of "ignorance," absolute bliss will appear. However, it is unclear whether this can be achieved with business-oriented mindfulness meditation. In mindfulness, it is mainly used for basic stress relief, and only a small number of talented people use the "ZONE."

■Meditation Commandments
Do not startle people who are meditating. Noise and loud sounds during meditation can cause fatal damage to the mind.

■Precautions for Entering the Zone
When entering the "zone," concentration and judgment improve. However, there are things to be careful about. Because it is the same state as meditation, people around you should not startle someone who is in the zone. Just like in meditation, startling someone in the zone can cause serious psychological damage. In the workplace, it is very dangerous to engage in the zone in an environment where meditation and the zone are not understood. When in the zone, concentration increases to the extreme, and your consciousness is focused only on the task at hand, so you may not respond to calls from those around you. Please do not think that they are "ignoring" you. When you are very focused, you are not aware of things around you. Even if they do not respond to your calls, please do not shout or get angry. Please do not interfere with someone who is concentrating. I have heard that in Silicon Valley, people often enter the zone to work, but I think it is still dangerous to enter the zone in Japan.

■A Moral Life is the Foundation of Meditation
Calming the mind is the foundation of meditation. To achieve this, you need to live a moral life. Living a moral life reduces worries and distractions.

■"Effort" is Not Originally Necessary for Meditation
When the mind becomes calm, distractions decrease, and meditation then occurs "automatically." It is often explained that "meditation is something that happens automatically, and you are not actually doing meditation," and this is exactly what it means. When you sit down and close your eyes in a state with reduced distractions, you will be automatically guided into a meditative state, and you will feel "peace." This happens automatically, so if you try to meditate and are disturbed by intense distractions, it is still at the beginner level. In yoga, the process of bringing someone back to meditation when they have many distractions is called "pratyahara." This is not a bad thing, but rather a preparation stage for meditation. Pratyahara means to draw the sensory organs (the five senses: sight, touch, smell, taste, and hearing) from the outside to the inside, and to separate them from external distractions and sensations. Pratyahara is the process of drawing the mind back from external distractions. In the pratyahara stage, meditation does not occur "automatically," but this is a stage that everyone goes through, so you must go through it. It is a stage of growth. When the senses turn inward through pratyahara, you will then be able to concentrate (dharana in yoga), and when you can concentrate (dharana), you will gradually be able to meditate automatically. This is not a state that transitions in a single meditation, but rather a process where the state gradually changes as you continue to meditate. In the beginning, you will reach the pratyahara stage, and eventually, pratyahara and dharana will occur consecutively. And eventually, pratyahara, concentration (dharana), and meditation (dhyana) will occur consecutively. After improving, these three things will occur almost simultaneously, but in the beginning, you will only focus on pratyahara, which is to turn the sensory organs (the five senses: sight, touch, smell, taste, and hearing) inward. And as you continue to meditate, eventually, meditation will occur automatically.

■ Do not seek special experiences.
Some people expect special experiences in meditation, but in most cases, special experiences do not occur, or they are often just imagining things, similar to dreams. In yoga, the basic principle is that "even if you have a true mystical experience, it is not important if it is not enlightenment." In reality, some of the elements within mystical experiences are recognized as signs of growth, but only experienced teachers can discern them, and experiencing them does not necessarily mean that something will immediately happen. Actual growth takes a long time, so it is basic matter to not expect to experience something immediately. Special experiences can also expand the ego, which is dangerous. In meditation, the basic principle is to seek peace of mind, not to seek experiences.

■ Food
It is said that stimulating foods can hinder meditation. Food is not an absolute rule, but the ease of meditation can change depending on the body's comfort or discomfort, so it is basic matter to eat healthy foods. Traditionally, a vegetarian diet is considered good.

■ Dhyana (Zen Meditation) and Samadhi, and the Zone
In a broad sense, they can generally be considered the same, but strictly speaking, the first dhyana is not samadhi, but the second dhyana onwards (up to the fourth dhyana) is samadhi. Entering the "zone" with mindfulness refers to the state of the first dhyana, so it is not strictly samadhi. The reason I wrote that the "zone" is a preliminary stage of samadhi is because of this. (References: "The Stages of Enlightenment" by Akira Fujimoto, "Meditation Sutra Compilation" by Albumulle Samanasara)

- First dhyana = Mindfulness, which is equivalent to "zone." = Broadly speaking, (so-called) samadhi.
- Second to fourth dhyana = Narrowly speaking, samadhi.

■ First, eliminate distractions with what is commonly called "emptiness."
It may seem difficult to say "zen meditation," but the initial goal is to become "empty" and eliminate distractions. When you first start meditating, distractions constantly arise, making it impossible to meditate. However, as mentioned above, by engaging in selfless service (karma yoga) or yoga asanas (exercises), distractions gradually decrease. The goal at that stage is to experience "emptiness." It is to stop the movement of the mind and experience a state without distractions. In a state without distractions, you can "relax." However, when you emerge from that state of "emptiness," distractions will reappear. Therefore, this "emptiness" is not absolute enlightenment, but rather a temporary "relaxation." However, for a mind that has been constantly working and exhausted by distractions, even that temporary rest can be very helpful. First, aim for that state of "emptiness." If distractions are strong, there is nothing you can do but leave it to chance to experience "emptiness." However, as distractions decrease, you can enter a state of "emptiness" by focusing your mind on a single point (shamatha meditation) in a state where distractions have weakened. Once you reach that point, meditation will become very enjoyable. At that point, the quality of your sleep will also change. You will be able to sleep better, and you will recover from fatigue in a shorter amount of time than before. Your mood will become brighter, and your expression will change.

In my case, I started hearing "nada" sounds (see separate article) about a week after experiencing what is commonly called "emptiness."

■ Concentration is also necessary for mindfulness "zone" (first dhyana).
In the case of what is commonly called "emptiness," you concentrate to eliminate distractions. However, in the case of the "zone" in business-oriented mindfulness, you concentrate on the task and become one with it. The method of concentration is similar, but the way it is used is slightly different. In the "zone," you enter the task, rather than becoming empty. At that time, you feel absolute bliss. It seems that mindfulness and the "zone" are popular in Silicon Valley because they make work enjoyable and improve results.

■ The difference between what is commonly called "emptiness" and the "zone."
If the goal is to improve work efficiency, use meditation to concentrate on the object and create a "zone" state. However, if the goal is relaxation or enlightenment, create a state of "emptiness" through meditation.

The "zone" (ZONE) is a state that can be entered relatively easily even if some extraneous thoughts remain, as long as one is skilled in the task at hand. However, entering a state of "emptiness" requires reducing extraneous thoughts to a certain extent. This is because, in the "zone," there is an object of focus, and maintaining concentration by directing the mind towards that object allows one to maintain the "zone" state. However, in the state of "emptiness," one must "push aside" (although this expression may be somewhat ambiguous) extraneous thoughts and forcefully push consciousness into a state of "emptiness," which is difficult without reducing extraneous thoughts.

However, even the "zone" state provides a tremendous sense of bliss while being unified with the object, which is a fulfilling experience in terms of energy. Although the bliss experienced in the "zone" and the relaxation in "emptiness" are quite different, they are relatively similar as meditation "concentration" techniques. The difference lies in whether or not it is possible depending on the degree of extraneous thoughts.

■ "Emptiness" is control of the mind.
When one hears the term "emptiness," it may give the impression that everything disappears, but that is not the case. Experiencing "emptiness" means controlling the mind and temporarily bringing it into a state of "emptiness." If the control of the mind is released, the state of "emptiness" is released, and the mind begins to function again. In a chaotic state where extraneous thoughts constantly arise, "emptiness" occurs only sporadically, but when the mind is in a state of control, one can consciously stop the mind and create a state of "emptiness."

"Emptiness" itself is a passing phase, but in yoga, it is also said that "one should not constantly escape into a state of emptiness." Developing the ability to control the mind to the extent that one can experience a temporary state of "emptiness" is necessary for reducing extraneous thoughts, but it seems that it has been traditionally taught that "emptiness" is a state of stopping the mind, and stopping the mind completely is not the purpose of yoga. "Emptiness" is a starting point, but not the ultimate goal. It is not a problem to temporarily become "empty" when the mind is tired.

Some Western psychology and philosophy argue that "the mind is oneself," but in yoga, it is argued that "the mind is not oneself, but the soul (Atman in yoga) is oneself, and the mind is a tool of the soul (Atman)." Meditation is rooted in the latter view. When the soul controls the mind to temporarily bring it to a state of stillness, it means that the soul (Atman) is able to control the mind (mind).

■ "Mu" is not about imagining something.
As mentioned above, "Mu" involves stopping the movement of the mind. Therefore, "Mu" does not involve imagining something. It simply involves suppressing the movement of the mind and bringing it to a standstill. If you are imagining something, it is not "Mu."

■ After "Mu" comes "expanding consciousness."
Once you can use "Mu" to bring your consciousness tightly back to your center, your consciousness will begin to expand. The surroundings will appear to sparkle, and even ordinary landscapes will transform into beautiful ones. Your senses of smell will also become more sensitive; you may become unable to tolerate cigarette smoke, while becoming sensitive to the fragrance and atmosphere of plants. A feeling will begin to emerge that everything, including other people and the surrounding environment, may be "part of yourself." At this point, it becomes impossible to hurt others. Because hurting others will instantly cause pain to your own heart, it becomes impossible to hurt others. You will also become more sensitive to what you eat, and gradually transition to a vegetarian diet (which may be difficult in Japan).

■ "Expanding consciousness" is not about imagining something.
Similar to "Mu," expanding consciousness is actually about consciousness expanding. It is not about imagining "something that has expanded" or "imagining infinity."

■ "Expanding consciousness" is not about the heart expanding.
The basic attribute of the "heart" (mind) is "concentration." The heart is either concentrating on something (although it can sometimes be scattered) or becoming "Mu." The heart does not "expand" or "enlarge." The heart is limited, and in order for the heart to recognize something, a point of concentration is necessary. On the other hand, "expanding consciousness" is a type of thing where the "consciousness, which is deep within the heart, and could be called the soul, expands its range of recognition." However, some people may use the terms "heart" and "soul" interchangeably, which can cause confusion. Here, we are distinguishing between the heart and the soul (consciousness).

When there are many distractions or when you have not yet experienced "Mu," your range of consciousness is limited. However, as you experience "Mu" and your distractions decrease, the "soul's" consciousness, which is hidden within, begins to emerge. As a result, your consciousness expands. As meditation deepens and stillness becomes increasingly profound, the soul's range of recognition expands. This may manifest as a broadened field of vision, enhanced hearing, or increased sensitivity to touch. Consciousness begins to function beyond the normal five senses.

When consciousness expands and sensitivity increases, it may often feel difficult to live in this world. For example, one option might be to work in a workplace that understands the concept of "ZONE." It is relatively normal to live everyday life with "ZONE," and concentration and judgment at work also improve, which is all good. However, if you aim for a higher level, it is safer to spend time quietly in a place like a yoga ashram (dojo). This is because when consciousness expands in this way, you tend to become overly sensitive to the feelings of others, which can lead to difficulties in everyday life. There may also be times of emotional instability, so it is often better to spend difficult times under the guidance of an understanding guru (teacher).

■The Relationship Between "Emptiness," Zen Meditation, and "ZONE"
According to "Meditation Sutra Compilation" (by Albumulle Samanasala), in the second stage of Zen meditation, thoughts stop and a state of "bliss" is achieved. Therefore, it is estimated that "emptiness" refers to the second stage of Zen meditation. In the first stage of Zen meditation, thoughts remain, so it is possible to work in a state of mindfulness, which is similar to "ZONE." However, in the second stage of Zen meditation, thoughts stop, so it is not possible to work. Nevertheless, if you have reached the second stage of Zen meditation, your usual distractions will have significantly decreased, so you should be able to concentrate and make judgments normally, even without entering a "ZONE." In that case, you may be able to enter a "ZONE" if necessary, but before reaching the second stage of Zen meditation, the difference between a normal state and a "ZONE" state was very large. However, after reaching the second stage of Zen meditation, the difference between a normal state and a "ZONE" state becomes much smaller, so it may be sufficient to simply work normally in a normal state.

According to the same book, in the first stage of Zen meditation, the state is "the mind is filled with joy, and thoughts remain." The second stage is as described above. In the third stage of Zen meditation, "joy disappears, and only bliss remains, a very advanced state of tranquility." In the fourth stage of Zen meditation, "even the waves of bliss stop. A unified state where there is neither suffering nor joy nor bliss: 'emptiness' (a state of tranquility)."

- First dhyana = Mindfulness "ZONE" = Broadly, "Samadhi" = The mind is concentrated, the mind is filled with joy, and thoughts remain.
- Second dhyana = So-called "emptiness" = Narrowly, "Samadhi" = Thoughts stop, the mind is filled with joy, thoughts stop, and it becomes "pleasant."
- Third dhyana = Narrowly, "Samadhi" = Joy disappears, and only pleasantness remains, a very high level of tranquility.
- Fourth dhyana = Narrowly, "Samadhi" = Even the waves of pleasantness stop. There is neither suffering nor joy nor pleasantness, a unified state: "Shuya." This is the highest among dhyanas with an object.

■The relationship between what is commonly called "emptiness" and "totality/infinity"
This relationship is sometimes expressed in a confusing way. While phrases like "emptiness is totality" or "emptiness is infinity" may sound good and have a certain appeal, they can lead to confusion when considered more closely. It is easier to understand this by considering the following: "emptiness" is related to the "mind," which has limitations in its perception. As mentioned above, when the mind stops, what is commonly called "emptiness" occurs. On the other hand, "totality" refers to the range of awareness of the soul, which is both totality and infinity. To rephrase the initial statement, it might be said that "when the mind becomes still (consciousness), one feels emptiness, and when the mind becomes still and ceases to exist, the awareness of the soul feels totality or infinity." However, it is important to note that the meaning of "emptiness" changes depending on the context. For the sake of clarity, it should be noted that in this article, "emptiness" is described as something belonging to the mind. Therefore, within the context of this article, "emptiness is totality" or "emptiness is infinity" does not necessarily hold true.

(Postscript) I later discovered a passage in "The Ladder of Enlightenment" by Akira Fujimoto, which states that an "Arhat" who has attained enlightenment can extinguish the mind, not just temporarily, and this is called "Metsujinjo (metsujinjo)." Perhaps the expressions "emptiness is totality" or "emptiness is infinity" refer to this "Metsujinjo (metsujinjo)." If that is the case, then the statements may be correct. However, I have not personally experienced "Metsujinjo (metsujinjo)," so I cannot be certain. In this article, "emptiness" is expressed as the second dhyana, which has the meaning described above, rather than "Metsujinjo (metsujinjo)."

■What is commonly called "light"
According to "The Ladder of Enlightenment" by Akira Fujimoto, the realm after the second dhyana is called the "world of light." This "light" is what is referred to in primitive Buddhism. Interestingly, modern spiritual teachings also claim that the essence of a person's soul is "light." There seems to be a commonality in an interesting place. In my own experience, after experiencing the "emptiness" of the second dhyana, I have a feeling that it is something like "light," or "heat," or "love," and it is difficult to express it in words. If we call it "light," then perhaps it is. Therefore, I understand that experiencing the "emptiness" of the second dhyana leads to the "world of light." According to the same book, the second dhyana is divided into three stages (minor light heaven, immeasurable light heaven, and radiant heaven), which are divided into three parts based on the amount of light. In the third dhyana, there is a higher classification of the world of light (pure light). It seems that as meditation progresses, the light increases, which makes sense.

■Not Enlightenment
According to "The Stages of Enlightenment" by Akira Fujimoto and "A Compendium of Meditation Sutras" by Albumulle Samanasala, in Theravada Buddhism, the fourth dhyana is not enlightenment. This makes sense from a content perspective. However, dhyana itself is an incredibly peaceful state, so while it may not be enlightenment, it is certainly a very relaxed state. The different schools of thought have different claims about how to achieve enlightenment. According to the Theravada Buddhist perspective in the aforementioned books, enlightenment is achieved through Vipassana meditation. On the other hand, some schools of Yoga claim that enlightenment can be achieved by integrating with the true self (Atman) through Nirvikalpa Samadhi, thereby breaking the illusion of this world (Maya) ("Autobiography of a Yogi"). On the other hand, those who study Vedanta claim that enlightenment is achieved through knowledge.

However, the concept of "enlightenment" is a very high goal, so it is probably best to set it aside for now as a purpose of meditation. It is probably better to think of it as simply reducing distractions, experiencing a sense of happiness in dhyana, and if you're lucky, approaching enlightenment.

■Entering the "ZONE" can be painful when you exit the "ZONE"
At work, you can sometimes enter the "ZONE" when you concentrate. Eventually, you will be able to enter the "ZONE" voluntarily, but simply being able to do that can be painful because when you exit the "ZONE" and return to a normal state, you experience discomfort. You were originally in a state of discomfort, and entering the "ZONE" allowed you to experience temporary joy. Because that joy is temporary, the discomfort returns when you exit the "ZONE."

Those who meditate with the goal of entering the "ZONE" through mindfulness meditation may encounter this dilemma. Entering the "ZONE" can improve concentration and productivity at work, and it can also enhance judgment. However, you may suffer from the gap between the "ZONE" state and the normal state. In reality, this gradually resolves if you continue to stay in the "ZONE" for many years. However, as mentioned above, the precepts (precepts) of the "ZONE," such as "not being disturbed" and "not causing mental damage," are essential. The "ZONE" is the first dhyana, and by mastering it, your mind will gradually be purified and progress to the second dhyana. In the first dhyana "ZONE," there is discomfort when you return to a normal state, but this gap gradually decreases. As mentioned above, the feeling of immersion and joy itself gradually decreases, which is normal. Eventually, that calm state will spread to your daily life. The joy will shift from a temporary feeling of immersion and joy to a constant joy in your entire life.

■ The more you meditate, the less you can hurt others.
This is how you can tell if you are meditating properly. If you think you are meditating well, but you are still hurting others and don't care, you need to re-evaluate your meditation techniques and progress.

■ The more you meditate, the more you pay attention to your own language.
This is the same. For example, you will no longer be able to "yell" at others. Even if you are meditating or talking about spirituality, if you can yell at others, you are a beginner in spirituality. This is not just about saying "don't use harsh words," but about a real state where your heart refuses to utter harsh words. Even if your mind intends to use harsh words, your heart will start to ache, and your heart will refuse to let words come out, stopping you from uttering harsh words. The same goes for anger; you will generally experience less anger, so you won't get angry as often. However, even if a feeling of anger arises, your own heart will ache, so you will quickly stop yourself from getting angry.

■ When you meet someone who is not virtuous, be indifferent.
When your heart becomes so reactive, you may be treated as "easy prey" by cunning people, even if you don't think so. Be careful in your interactions with people and avoid getting close to cunning people. While the dangers of mind control are being pointed out with mindfulness meditation, introducing mindfulness in some workplaces may increase the number of spiritually-minded people, so those who do not meditate may misunderstand. In workplaces that incorporate meditation, it is important to supervise to prevent one-sided exploitation.

This reminds me of the Sya(Equanimity) (indifference) in the Four Immeasurable Minds (Jihikisya(Loving-kindness, Compassion, Joy, Equanim) - loving-kindness, compassion, joy, and equanimity) that is written in Buddhism and the Yoga Sutra. Based on Yoga Sutra 1-33, this is as follows (from "Integral Yoga (Patanjali's Yoga Sutra)" by Swami Satchidananda):

- When you meet a happy person, have a heart of friendship (Ji, loving-kindness).
- When you meet an unhappy person, have a heart of compassion (Hi, compassion).
- When you meet a virtuous person, rejoice (Ki, joy).
- When you meet someone who is not virtuous, be indifferent (Sya, equanimity).

The fourth one is important in this case. As your meditation deepens, it becomes literally impossible to confront people who are not virtuous. You will no longer be able to fight. You will no longer be able to deal with harsh words. Therefore, be indifferent.

In the transitional period, even if you grow in this way, the other person may continue their old behavior for a while. However, after the transitional period, people who are considered "unvirtuous" gradually disappear from your surroundings. The karmic mechanism does not immediately eliminate "unvirtuous" people from your surroundings, but over time, connections with such people will diminish. This may be a department transfer at work, or a job change. In either case, as meditation deepens, the surrounding environment also changes.

This is not saying that "exploitation is permissible." The free will of humans should be respected above all else, so exploitation that deprives free will is not allowed. However, there is also the free will to "allow exploitation," and it is a fact that many people are allowing exploitation. As meditation deepens, your understanding of reality also deepens, so relationships where you are unknowingly being exploited will gradually be resolved.

Once you reach a certain level, you will be able to fully exercise your own free will. You will no longer say, "I'm doing this because I was told to," but rather, "I'm doing this because I want to." While the ego may say this through desires and logic, this is a level where you can recognize it through a deeper level of soul consciousness. At this level, the people around you who were once connected through coercion, manipulation, and codependency will rapidly move away from you. This is because they can no longer connect with you at the same level as before. You will connect with your soul (Atman, spirit) and act according to your soul. Until you reach that level, it is difficult to be completely indifferent to "unvirtuous" people, but even so, it is necessary to make an effort to be indifferent.

■Releasing Past Stress
In the early stages of meditation, you will experience various things. As mentioned above, you may see or hear something, but basically, these are not important, so ignoring them is the classical interpretation of yoga. This is because meditation first releases stress, so trauma and fatigue will suddenly emerge. This can be accompanied by intense experiences. This is the release of karma. Some people may imagine such intense experiences when they think of meditation, but this is something that can occur, especially in the initial transitional period, and is a part of meditation.

In normal life, past trauma and stress are suppressed in order to live. This suppression is not necessarily bad, and a certain degree of suppression is necessary for daily life. In meditation, you can gradually release and resolve this trauma and stress. Therefore, some meditations involve intense movements or free movement of the body in order to suddenly release what is normally suppressed. This may or may not be suitable for everyone, so some people may prefer sitting meditation, while others may prefer moving meditation.

In any case, once a certain level of liberation is achieved, it eventually becomes a "nothing happens" meditation. The essence of meditation lies not in stimulating experiences or altered states of consciousness, but in purifying the soul.

■ Various purposes of meditation
Even though it's called meditation, the purpose varies from person to person.

- Seeking God, purification.
- Improving business efficiency and decision-making through ZONE.
- Strengthening will, strengthening the mind.

The techniques and results of meditation also vary depending on the purpose. Traditional meditation is for seeking God and purifying the mind, but recently, some people meditate with the aim of improving efficiency and decision-making by using ZONE for business purposes through mindfulness meditation. On the other hand, some people meditate to strengthen their will because their minds are weak.

■ Strengthening will, strengthening the mind
When meditating with this purpose, it may be that the purpose is actually "strengthening the ego," but what is actually gained through meditation is not strengthening the ego, but a "comfortable" state of mind where "there is no ego." It is a kind of "Since there is no ego, there is nothing to lose. Since there is nothing to lose, you should act naturally. It seems like there is no core, but it is actually strong." Therefore, trying to strengthen the mind and strengthen the ego through meditation may not be the right approach, even though it aligns with the truth. In yoga, the ego is an illusion, so you will experience that illusion as it is, and although the purpose may not be achieved, you may feel more comfortable. If that is acceptable, then you can meditate, but the purpose of strengthening the ego cannot be achieved.

However, if meditation is performed incorrectly, it may inadvertently lead to the expansion of the ego as a side effect. Using this side effect to strengthen the ego is a technique that belongs to black magic, so it is not recommended. If the purpose is purification, be careful not to unknowingly expand the ego.

As long as you are meditating to achieve something, the act of "seeking" requires a "self," so you will never reach your destination (except for seeking God or truth). Even if you receive criticism or blame from others, since there is no "self," you will be in a state where you are not hurt, which can be said to be a state where the mind is "strong" in a way, but it is a different kind of strength than the general image of strong will and strong mind.

■What are you seeking? The purpose is important.
If you meditate to seek God, even if it is a meditation to eliminate distractions, it takes time, but you will be purified. As mentioned above, it is essential to be careful not to be overwhelmed by distractions when meditating. However, if the purpose is not purification but rather some kind of ego enhancement, you will not reach God. When pleasure occupies most of your mind, focusing during meditation can sometimes strengthen that pleasure. Alternatively, meditating with many distractions can strengthen the ego related to those distractions. As the Bible says, "Ask, and it shall be given to you," if purification is the purpose and you seek God through meditation, purification will be given to you. On the other hand, if you meditate with the purpose of pleasure or ego enhancement, you will receive the corresponding unfortunate results. It is a simple truth that people have free will, so what you seek will be given to you. Meditation is a technique, and it can be used in any way. Is the goal to enter a zone for work, or is the goal to seek God and purification, or is the goal to win by strengthening the ego? The destination will vary depending on that. Although the ultimate destination, the top of the mountain, may be the same, the intermediate destinations, or the relay points, will change.

■Signs of Purification
When you meditate with the purpose of seeking God, you will gradually be purified. This is the same with selfless service (karma yoga) and yoga asanas (exercise). As a result, the following signs of purification will gradually appear. (Some are from "Hatha Yoga Pradipika" by Swami Vishnu-Devananda.)

- Becoming a peaceful mind.
- Becoming a gentle face. The face shines. The complexion becomes clear.
- The body becomes soft. The body becomes thinner.
- The eyes become clear and beautiful.
- The body becomes strong.
- You become more energetic, so your sleep time decreases.
- Achieving natural (effortless) asceticism. Suffering from sexual desire is greatly reduced.
- Appetite becomes stronger.
- During meditation, a special sound called "nada" begins to be heard. (Some people do not hear it.)
- When purification progresses considerably, you may experience Kundalini (not recommended without the guidance of a guru, but some people experience it unintentionally).

■A skilled meditator is not necessarily a good person.
According to the Abhidhamma lecture of Theravada Buddhism, "The Ladder of Enlightenment" by Akira Fujimoto, it distinguishes between ordinary people who can temporarily achieve enlightenment through advanced meditation and true enlightened and virtuous people. With "temporary enlightenment," even if one achieves a high level of meditation and temporarily enters a state of peace (shanta), they return to their original state of distractions and afflictions when they come out of meditation. In this case, no matter how skilled you are in meditation, you are still an ordinary person. On the other hand, a truly enlightened person always has a peaceful (shanta) mind and is a virtuous person. The book states that in most cases, one becomes enlightened after becoming skilled in meditation, but it is also possible to become enlightened without becoming skilled in meditation. Therefore, it is understood that "most enlightened people are skilled in meditation, but not necessarily. On the other hand, being skilled in meditation does not necessarily mean being enlightened."

■If one masters meditation, psychic abilities (such as clairvoyance) can be obtained.
According to the original Buddhism, it is said that if one masters the fourth level of meditation, psychic abilities (such as clairvoyance) can be obtained. I have not personally experienced this, so I cannot say for sure, but I have met many people with psychic abilities in the spiritual world, so I believe that psychic abilities themselves are real.

■Having psychic abilities does not necessarily mean one is a good person.
As mentioned above, psychic abilities can be obtained through the fourth level of meditation, but mastering meditation does not necessarily mean one is enlightened. I have long been curious about something. I have often seen people in the spiritual world who have psychic abilities or a lot of knowledge, or who have some degree of clairvoyance, but are not necessarily good people, and who have a low boiling point for anger or are emotionally unstable. I wondered why. A common saying in the psychic spiritual world is that "there is no relationship between psychic abilities and the degree of spiritual growth." This has long been a question for me, but it can now be explained by this logic.

If psychic abilities can be obtained simply by mastering the fourth level of meditation, then one can obtain abilities by diligently training only in meditation, not enlightenment. There are many spiritual schools and circles in the world, and if their direction is to obtain abilities, specifically psychic abilities, through the fourth level of meditation, then their basic approach is to strengthen meditation through "concentration." In that case, while one may experience a temporary sense of peace (samadhi) during the fourth level of meditation, they will become an ordinary person once they leave meditation, which makes it easy to understand why there is no relationship between psychic abilities and the degree of spiritual growth.

Some people meditate with the goal of obtaining psychic abilities, but I don't think they can escape the suffering of ordinary people if they only focus on psychic abilities. This is also mentioned in the Yoga Sutra, which is a yogic scripture. If one is attracted to abilities and obtains them, they will deviate from enlightenment and end up experiencing even more suffering in life. Even if one seems to be about to obtain abilities, one must not be captivated by their allure. In traditional yoga, psychic abilities are considered to hinder spiritual growth. On the other hand, the same traditional yoga also says that if one attains enlightenment, psychic abilities will automatically come to one. This is an interesting connection to the same idea expressed in the original Buddhism regarding what happens after enlightenment.

"In "Raja Yoga" (by Swami Vivekananda), it is written: "When one possesses what is called occult power, the world becomes very intense, and eventually, the suffering becomes very intense. Even if one gains power, enlightenment cannot be attained. It is a worldly desire to seek pleasure, and the pursuit of pleasure is all in vain. It is an ancient teaching that people cannot easily understand. If one understands it, he will escape from the universe and become free."

In many cases of enlightenment, one is often proficient in meditation, but meditation is not essential, so there are people who attain enlightenment without possessing the psychic abilities that can be obtained in the fourth dhyana. Therefore, you cannot measure spiritual growth based on whether or not one has psychic abilities. Ultimately, it is less likely to be wrong to judge people based on "whether their mind is at peace."

Therefore, striving to strengthen "concentration" from the first dhyana to the fourth dhyana with the goal of acquiring abilities may not always be accompanied by peace of mind, so it is not recommended. On the other hand, it is better to experience each state of dhyana one by one and deepen meditation with the goal of peace of mind. The basic elements of each stage are as described above, but first, in the first dhyana, one concentrates on something; in the second dhyana, one stops the movement of the mind and becomes happy; in the third dhyana, joy disappears and only happiness remains; and in the fourth dhyana, even happiness disappears and one becomes peaceful (nirvana). Seeking psychic abilities equivalent to the fourth dhyana without going through these steps is, in a sense, a trick, and even if one gains abilities, it is far from enlightenment, as the classics state. Nowadays, spirituality is often talked about as something enjoyable, but there are also things that can be scary when one actually enters it, so one needs to be prepared for that. Basically, it is not something one should do without a guru (teacher), but if one does a certain amount of meditation without seeking abilities, it is not likely to be very dangerous.

■Work and Service (Karma Yoga) and Dhyana
In work, entering a state of oneness with the object and entering the "ZONE," or in service (karma yoga), becoming one with the object of service, the significance of this lies in achieving the first dhyana. By serving, one eliminates the ego, and eventually, one becomes one with the object and begins to feel love. Initially, it is more like attachment than love, but eventually, it becomes purer as one moves from the first dhyana to the second dhyana.

■Simply repeating meditation can purify you.
Some meditation instructors say, "You cannot attain enlightenment just by meditating," and discuss things other than meditation, such as Vipassana meditation, Jnana (knowledge), or Vedanta. However, meditation itself has a purifying effect, so it is never a waste of time.

Certainly, there is a stage where meditation alone cannot lead you further, but that is a story for much later. Therefore, for most people, it is good to purify themselves through meditation (mostly the first dhyana). Even if it is just the first dhyana in a work-related zone, it still has a purifying effect. It is common for people who initially intended to use meditation for work to be led to a deeper state. Therefore, I don't think it's necessary to criticize meditation so much.

Nowadays, for example, proponents of Vipassana meditation bring up the Buddha's enlightenment process to argue that enlightenment cannot be attained through concentration meditation (Samatha meditation). However, that is a story for a very high level, and it is hardly relevant to most ordinary people. On the other hand, Vedanta emphasizes knowledge, and there are stories that say that enlightenment cannot be attained through Samadhi in meditation, so knowledge is what leads to enlightenment. However, that is a story about what to do next for people who have purified themselves to the extreme through meditation, and it is not very relevant to most of us. For most people, it is appropriate to meditate to purify oneself.

Vipassana meditation and Vedanta theories certainly explain a high state, but the foundation is still meditation. People who say, "Meditation is useless," and advocate the benefits of Vipassana meditation or Vedanta are truly at a high level, which is very doubtful.

■Vipassana meditation (observational meditation) and Samatha meditation (concentration meditation, the basic meditation of yoga).
For beginners, observational meditation and concentration meditation are actually almost the same. Both require a certain amount of observation and a certain amount of concentration. Therefore, if a beginner is doing what they think is Vipassana meditation, such as observing their breath, and another beginner is doing what they think is Samatha meditation, such as concentrating on the space between their eyebrows, the things they are actually doing are not very different. Eventually, the differences will become apparent, but that is a story for a little later, so beginners should not worry too much about the differences.

For business-oriented mindfulness meditation, or if it involves breath observation based on Vipassana meditation and aims to enter a "zone," it incorporates elements of Samatha meditation, which is a state of focused attention. Therefore, there isn't much difference between Samatha and Vipassana meditation in such cases. Many people seem to think that in Zen meditation, you can't move because you are concentrating, but that's not the case. If we need to distinguish them, perhaps we should differentiate between Samatha-based Zen meditation and Vipassana-based Zen meditation, but they don't seem to be that different. If we were to classify it, "zone" could be considered a Vipassana-style (observational) Zen meditation, but it might not be that different. In the first meditative state, the mind is not still, so the mind is moving, but it is still considered a Samatha-style Zen meditation, which is called "samadhi" (in a broad sense). However, since the mind is moving in the first meditative state, some people might consider it Vipassana meditation. Vipassana meditation involves observing with the consciousness of the soul, so whether the mind is moving or not is not essential. Vipassana meditation is possible in all four meditative states, but the differences between Vipassana meditation become apparent from the second meditative state onwards. However, for the first meditative state, which is the "zone," the distinction may not be that significant.

The difference between Vipassana meditation and Samatha meditation is essentially a matter of "different schools of thought," and for beginners, there may not be a significant practical difference.

■ The Necessity of a Guru
In yoga, the necessity of a guru is often discussed. However, in modern times, it seems that there are more teachers who act as mentors rather than traditional gurus. In reality, I haven't found a guru yet, and I don't expect to find one in the future. There have been many "teachers," but I haven't found anyone who I felt I could completely trust as a guru. Recently, there have been incidents like the Aum cult, so perhaps a guru is not essential. I have also encountered "false awakeners," and I think it is risky to choose a guru before developing proper judgment. If you do choose one, traditional institutions may be less risky. Choosing someone who has studied Buddhism as a teacher seems like a safe option. In yoga, a traditional swami would be a good choice. Traditionally, a guru is someone you follow for life, but in reality, many people have received guidance from multiple gurus, so it may not be something to worry too much about. Personally, I don't need a guru right now, and a teacher would be sufficient. I might meet a guru unexpectedly, but that's something to consider at that time.

In recent times, there are many meditation schools, but most of them are simply teachers, not gurus, and that is the standard for modern styles.

■ Cherish the sense of unease.
As someone who has been involved with spirituality for a long time, sometimes in a small way and sometimes in a more intimate way, my only sensor for protecting myself is "a sense of unease." If you feel even the slightest sense of unease, observe it. If you feel even the slightest sense of unease, there is something there. There are many pseudo-spiritual people who seem kind but are trying to connect through codependency, coercion, and manipulation. Therefore, you can never be too careful.

■ Be fascinated by powerful forces, but do not relinquish your own free will.
When you meet someone with spiritual or psychic powers, you may feel like they are the reincarnation of a god. They may be people who only possess the "power" mentioned above and have not attained enlightenment. The basic principle of the relationship with a guru is to follow the guru's guidance in everything. A genuine and orthodox guru will never suppress an individual's free will. However, there are many people in this world who use the name "guru" to gain power through coercion, manipulation, and dependence.

People are born with the right to resonate with their inner god, but worshipping a false guru may cause them to forget how to resonate with their inner god. Similarly, people may abandon the right they are born with, which is the right to use their own power to resist or ignore coercive forces. The price of relinquishing these basic rights in exchange for being fascinated by power will be high. A guru should have considerable spirituality, and should be a person of integrity who has the self-control not to take away the rights of others, even if they are in a position to do so. However, such people are not common in this day and age. Even if you think someone is a great guru, they may not actually be. In such cases, you can only rely on whether you feel even the slightest sense of unease.

The world of meditation has a strong influence on the mind, so you can never be too careful about these things. I have been deceived and manipulated by false gurus several times. There is no guarantee that you will not be manipulated or coerced in the future, even if you have been fine so far. It may happen to you. This is similar to being a victim of fraud while traveling abroad. No matter how careful you are, you will be victimized if you are targeted. It's like a novice investor in the stock market being defeated by the final boss. The enemy is that powerful, and there are many people who are skilled in mind control and spirituality, and there are those who are even more skilled. At this point, there are areas that you may not be able to protect yourself, but the basic principle is to be careful yourself as much as possible, and then rely on your guardian spirit to protect you. This world has many scary aspects. Like traveling abroad, most people are fine, but if you are unlucky, you will be victimized.

It may be surprising, but it is safe to meditate normally, reduce distractions, and seek a peaceful mind. Those who think bad things often target people with many distractions or those with a large ego seeking power, so they will mislead them. As you gradually reduce distractions and become more peaceful, the danger decreases.

■ Beginners should avoid entering an inactive state (Tamas in Yoga).
Entering an inactive state (Tamas) by dulling the mind's movements is a common mistake in meditation. Gathering a hazy, cloud-like substance around the mind may make it feel inactive, and you may feel as if distractions have decreased, but this is the opposite of what you want to achieve in true meditation. Meditation is about removing the cloudiness of the mind, not increasing it.

Making the mind inactive and dulling its movements is not "emptiness." "Emptiness" is consciously stopping the mind's movements with a certain degree of purification. Some people may be able to stop the mind's movements with a strong will even if their mind is not very purified, but it is generally difficult without a certain degree of purification.

As mentioned above, meditation can be confusing if you do not have a certain degree of purification, and there is a risk of entering an inactive state (Tamas) if you force yourself to meditate. It is better for beginners to do yoga exercises (asanas) or service (karma yoga) rather than meditating for a long time.

Even those who have been meditating for a long time sometimes seem to fall into this trap. This tendency is particularly noticeable in those who have a "low boiling point for anger." They may habitually keep their minds in an inactive state (Tamas), so when their true feelings come to the surface, they cannot endure it and quickly reach their boiling point. There are also some people who wrap their minds in intense activity (Rajas in Yoga), which is also a problem. They also tend to have a "low boiling point for anger." In reality, two of the three Gunas in Yoga have been mentioned here, but the remaining one, purity (Sattva in Yoga), is the destination for now, but even that must be overcome on the path to ultimate enlightenment, which is a separate topic.

■ Perhaps Vipassana meditation is suitable for beginners?
I didn't do this, but perhaps Vipassana meditation is more suitable for beginners. The method of Vipassana meditation, which involves only observing without concentrating and accepting distractions, may be suitable for both beginners and advanced practitioners. In that case, in addition to the options of "doing short concentration meditation (Samatha meditation) for beginners, or doing yoga exercises (asanas) or service (karma yoga)," there may be an option of "doing Vipassana meditation." Then, after a certain degree of purification, entering concentration meditation (Samatha meditation) to determine the state of meditation, and then doing Vipassana meditation again in the subsequent stages, may be a good approach. In the initial stages, there is not much difference between concentration meditation (Samatha meditation) and Vipassana meditation (observational meditation), so perhaps this is just one way.

Looking back, in my case, I learned a rather primitive form of Vipassana meditation (simply observing thoughts) about 20 years ago, and since then, I have achieved a certain level of purification through entering the "zone" repeatedly during work, and about two and a half years ago, I started yoga, further purifying myself through asanas (exercises), and then moved on to yoga's Samatha meditation (concentration meditation). Perhaps Vipassana meditation might be a good starting point.

■Vipassana Meditation and Samadhi
According to "The Dalai Lama: Opening the Wisdom Eye," the first three stages of Samadhi are said to have flaws. The flaw of the first Samadhi is "the functions of consideration and discrimination." In reality, it is because these functions of consideration and discrimination remain in the "zone" that work efficiency is increased, but from the perspective of enlightenment, it is a temporary transitional state. The flaw of the second Samadhi is "the feeling of happiness arising from the five senses." The flaw of the third Samadhi is "mental pleasure and pain." In the fourth Samadhi, these flaws are resolved, resulting in a pure state.

The foundation of Vipassana meditation is to attain enlightenment using "sensations," but that goes beyond the flaw of the second Samadhi, which is the five sense organs. Even in that case, you cannot skip the first Samadhi and immediately enter the second Samadhi; you must first experience a certain degree (a considerable amount) of mental concentration in the first Samadhi before entering the second Samadhi. Until you reach that point, simply observing "sensations" is essentially just focusing on increasing concentration to aim for the first Samadhi. As mentioned above, there is not much difference between concentration meditation (Samatha meditation) and observation meditation (Vipassana meditation) as a foundation. There is not much difference between the two in reaching the first Samadhi (the so-called "zone"). However, as mentioned above, Vipassana meditation may be less risky. It might be better to start with Vipassana meditation rather than being overwhelmed by distractions in concentration meditation (Samatha meditation) and becoming confused. This may be different if you have a guru.

In some schools of Vipassana meditation, they attempt to enter the basic Samatha meditation (e.g., Anapana meditation) without purification, and then increase concentration before entering Vipassana meditation. This seems correct in terms of order, but there is a risk of being overwhelmed by distractions in Samatha meditation (concentration meditation), as mentioned above, so it is not appropriate to do Samatha meditation (concentration meditation) for a long time at first. However, some schools prioritize schedules and force Samatha meditation, which can be very dangerous. In this regard, it is important for a teacher to properly observe the student's condition, especially for beginners. It is a long-standing teaching that beginners should not be made to do long meditations. As a result of beginners forcing themselves to meditate for a long time, they may end up expanding their ego, rather than purifying the ego, which is the purpose of meditation, and achieve the opposite result, such as "I did it. I did a great meditation." That is sad and troublesome for those around them. Even if it appears that someone is meditating properly, there may be strange things happening in reality, so the spiritual world industry requires particular caution. Basically, it is important to value one's own intuition and "sense of unease." If both intuition and a sense of unease are present, it is probably better to prioritize the sense of unease. Safety first.

■Yoga Sutra and Zen Meditation
The Yoga Sutra is based on the eight limbs (Ashtanga Yoga, which refers to the eight stages, not a specific school), and the final stage is Samadhi, which is a state of meditation and absorption. The overall structure of the Yoga Sutra is summarized in chapter 1, verses 2 and 3. This translation is nuanced, so I will quote from several books.

योगश्चित्तवृत्तिनिरोधः॥२॥
Yogaścittavṛttinirodhaḥ||2||

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
Tadā draṣṭuḥ svarūpe'vasthānam||3||

(2) The cessation of the fluctuations of consciousness is Yoga.
(3) Then the observer is established in its own nature.
From "Integral Yoga" by Swami Satchidananda.

(2) Yoga is the cessation of the activities of the mind.
(3) At that time, the knower abides in its own true state.
Translated from "Meditation and Mantra" by Swami Vishnu-Devananda.

(2) Yoga is the suppression of the various forms (vrittis) of the mind (chitta).
(3) Then, the observer (Purusha) rests in its own (unchanged) state.
From "Raja Yoga" by Swami Vivekananda.

Supplement: Purusha is a term used by the Samkhya school of thought, and it is not strictly accurate, but for the time being, you can think of it as the soul. The Samkhya school is a dualistic system that divides reality into Purusha (pure observer: spirit) and Prakriti (matter). Later, Shankara established the Advaita Vedanta school, which is a non-dualistic monism. Therefore, the dualistic nature of the Samkhya school, which is the basis of the Yoga Sutra, and the Vedantic worldview are different, so be careful. However, for general reading, it is not necessary to be so strict, and it is fine to consider these as one and think of it as "soul" or "true self (Atman)." This is an interpretation that those who think strictly will criticize, but most people do not need to think that far.

Now, returning to the main topic, the goal of the Yoga Sutra, as stated in chapter 1, verses 2 and 3, is to stop or cease the fluctuations of the mind. Some people may misunderstand this as meaning that the mind will disappear, but it is not saying that you should become a vegetable. In fact, it is impossible to eliminate the mind, even for enlightened people. The mind does not disappear. It is simply saying that, during the period of practice, we should temporarily stop the mind from moving freely. It is simply saying that we should learn to control the mind. Thus, it has become clear that the goal of the Yoga Sutra is to stop the fluctuations of the mind. And, the Yoga Sutra has created eight stages for this process, and the final stage is Samadhi (meditation and absorption), and if you reach Samadhi (meditation and absorption), the fluctuations of the mind will stop. And, what happens when the fluctuations of the mind cease is written in verse 3 as "the observer" abiding in its own nature. This expression, "abiding in its own nature," is difficult to understand, but the intention is that "the observer emerges." Until now, the mind has been moving too much, and we have thought that the mind is ourselves, but there is an observer behind it. This is the ultimate goal of the Yoga Sutra.

Now, let's apply this to the first dhyana (meditative state) to the second dhyana mentioned above. The cessation of mental activity refers to the so-called "emptiness" of the second dhyana. Therefore, the ultimate goal in the Yoga Sutras is the second dhyana, and when one experiences this so-called "emptiness" in the second dhyana, the "pure observer," "spirit," or "consciousness" (which are just different expressions) hidden behind the mind becomes apparent. It's as if, before reaching the second dhyana, only the mind is visible, but once the second dhyana is attained, the mind finally becomes still, and what lies beneath it becomes visible or apparent.

There is an old analogy about a lake and ripples. If the mind is likened to a lake, a restless mind is like a lake constantly rippling. When samadhi (meditation, trance) calms the ripples of the lake, what lies beneath becomes visible. Another expression is that one sees oneself reflected in the lake. In either case, calming the mind through samadhi is the primary goal. However, samadhi is a temporary state of stillness, so when one comes out of samadhi, the mind starts moving again. Therefore, to maintain a constantly peaceful mind, one needs to repeatedly enter samadhi to calm the mind. This is mentioned in Yoga Sutra 1.4.

1.2 [Definition of Yoga] Yoga is the cessation of the activities of the mind.
1.3 [True Self] When the activities of the mind cease, the true self, which is the pure observer, remains in its own true nature.
1.4 In other cases, the true self takes on forms that are identified with the various activities of the mind.
(From "Yoga Fundamental Scripture" by Tsruji Saho)

Some people say, "Samadhi is only a temporary stillness of the mind, so that method cannot lead to enlightenment," but I don't think so. With each samadhi, one is slightly purified, and with the next samadhi, one is purified a little more, and progress is definitely being made. It's more a matter of the number of times and the amount of accumulated distractions than a problem with the method itself. Some people say, "Samadhi is useless," but that's not the case. Through repeated experiences of samadhi, one progresses from the first dhyana, where the mind is still moving, to the second dhyana, where the mind becomes still, and eventually enters the third and fourth dhyanas, enveloped in deep peace. It's not something to be rushed. Although it is true that it is a temporary stillness of the mind, a certain degree of that peace remains even when returning to the real world. After the next meditation, that peace deepens a little more. I think that is how one grows.

Let me add a little more. The Samkhya school is based on dualism, so Purusha (pure observer) and Prakriti (material principle) are the basics. The observer is Purusha, but in the Advaita Vedanta that developed later, it is non-dual monism, so the individual's so-called soul or consciousness is called Atman (true self), and the consciousness of the universe is Brahman. Therefore, when observing in the second meditative state, it is Purusha based on the Samkhya school, but Atman based on the Advaita Vedanta. In the world, there are sometimes debates about which is correct, the Samkhya school (Yoga Sutra school) or the Advaita Vedanta school (non-dual monism). However, for us ordinary people (laughs), we don't need to be conscious of such high-level things. First, reach the second meditative state, and then you can check for yourself which is correct. The Yoga Sutra method is probably more detailed up to that point, and beyond that, it goes beyond the scope of the Yoga Sutra, so you can look for other methods at that time. For now, the goal is the second meditative state (samadhi). I think that if you reach the level of Shankara, you will go beyond the second meditative state and become non-dual monism, but until you reach that level, it may not matter much. For example, Swami Yogendra, a great yogi who founded the Yoga Niketan in Rishikesh, India, discusses in his book "The Science of the Soul" whether one is truly correct based on his own feelings. In it, he wrote, "When I observed the actual situation based on the arguments of both sides, it seems that the Samkhya school is more correct in this regard." I cannot understand the correctness of that at my level, but at least this great yogi is not simply accepting what is written in the scriptures, but rather checking them one by one and making them his own knowledge. As such, believing in what others say is not the true form of spirituality, nor the original way of yoga. The so-called religions often tell people to "believe in it because it is taught that way," but that is not the true spirituality, nor the true religion, and it seems that recent wrong religions are only blinding people. Surprisingly, spirituality and science are similar in that they involve analysis, observation, and consideration. Therefore, since we don't know which argument is correct until we achieve the second meditative state, it is better to think "it might be, but I don't know yet" and put off judgment, and continue meditating towards the second meditative state. Sometimes, when I say these things, someone says, "That's not true. Advaita Vedanta can achieve enlightenment with just knowledge, without samadhi." However, according to what my inner guide told me, the "knowledge" in Advaita Vedanta is "light," and as mentioned above, the world after the second meditative state is a "world of light," and in that world, knowledge comes automatically, or is given just by being conscious, so in that state, you can indeed achieve enlightenment with just knowledge, but that is a story about the world of samadhi, and someone has arbitrarily added the wrong interpretation of "without samadhi," and originally, "just knowledge" refers to the knowledge of the world of light in samadhi. I hear this from my inner guide and think, "I see," but basically, I take the position of "it might be, but I won't believe it, and I'll check it later," and I keep that in mind as knowledge, but I don't confirm it. Well, I also feel that this is correct intuitively. I am gradually increasing my conviction.

■ Meditation, Karma, and Past Lives
Karma is resolved through meditation. In spiritual terms, this might be called "healing." As you meditate, impressions, or "samskaras" in yoga, that have been dormant deep within, begin to surface. After they surface, understanding them resolves the "impression," which in turn resolves karma, causing it to disappear. These "impressions" are linked to past memories, traumas, anger, joy, and so on, and they may be memories from past lives. In fact, memories of past lives are essentially linked to unresolved karma. Remembering a past life means that there is karma present. The presence of karma means that it is necessary to resolve that karma in order to grow. When you see memories of past lives through meditation, there is a certain challenge hidden within them. However, this does not apply when you experience samadhi and see things through the so-called "siddhi" in yoga, because you are transcending that level.

■ My Simple Meditation Profile
2.5 years of yoga experience. I can hear the "nada" sound, which is a sign of purification. (See a separate article for details.)
I have been involved in the spiritual world for over 30 years, but after starting my career, I have been going back and forth between the material world and the spiritual world, and recently I have been living a life centered around yoga.
I do not teach yoga, but I do have a teacher's license from the Yoga Alliance of the United States (RYT 200).