The other day, I was looking for books on what to do after extending the energy of heaven and earth upwards and downwards, and I found this description:

"Quickly shift your consciousness to the prana tube within your body, and extend it in your imagination all the way to the Earth's core." (Omitted) "You can ground the prana tube to the Earth's core simply by intending for it to be fixed deep within the Earth." - "The Book of Hathor" by Tom Kenyon.

It seems that in yoga, what is called the Sushumna is referred to as the prana tube in that book.

When I tried this with that intention, I was able to ground myself easily. This is good.

However, previously, when I tried to ground myself in a similar way, unpleasant, muddy energy from the Earth would rise up, so I didn't really want to ground myself. I was taking in some of the Earth's energy, but I felt like I was neutralizing the unpleasantness by also taking in the energy of heaven.

However, today, when I did this exercise, I was able to ground myself easily without any unpleasantness.

What is the difference between these two experiences?

At the point a few days ago, the energy of heaven started to flow in smoothly. I think this is a big factor.

Before that, the energy of heaven would get stuck in the middle and not flow down properly, so the energy of the Earth was dominant. However, since a few days ago, the energy of heaven has been flowing down smoothly, so I feel like the balance between the energy of heaven and the energy of the Earth has been restored.

With this state, I can access the energy of the Earth without feeling any unpleasantness, and I can ground myself easily.

Grounding is often talked about as being important, but I realized that the energy of heaven is surprisingly important for grounding, not just the energy of the Earth.

Recently, in my meditation practice, I've experienced a clearing of inner clouds, and a sense of light, like dawn.

Is the long night finally coming to an end?

Previously, in meditation, the "observation" was focused on only one aspect. When observing bodily sensations, it was only the sensations themselves. When observing thoughts and distractions, it was primarily just that.

However, recently, the observation has shifted to include two or more aspects.

For example, I can observe both bodily sensations and thoughts simultaneously. Since I can also observe sounds, it might even be more than three aspects. There is no visual information during meditation because I sit cross-legged with my eyes closed.

During meditation, even when practicing Vipassana meditation, when observing bodily sensations, I would primarily focus only on those sensations. When observing thoughts and distractions, or when caught up in distractions, I would only focus on those.

Although I still sometimes get caught up in distractions, I can generally observe thoughts and distractions, as well as bodily sensations and external sounds, simultaneously.

I believe this is possible because of the clearing of the inner landscape.

Perhaps this is what Vipassana meditation is truly about.

This state can be described as "letting go," but it's also a state of heightened energy.

Perhaps I was too tense and had low energy before, which prevented me from observing properly.

The difference between the past and present is that, previously, thoughts and distractions were observed reactively and sequentially after observing sensations, whereas now, I observe both sensations and thoughts/distractions independently. Previously, when observing bodily sensations, I would become so focused on the tingling or prickling sensations that I would be unable to observe them when thoughts and distractions arose. I would then shift back to observing bodily sensations, repeating this cycle. I thought that was observation at the time. Now, I can observe the simultaneous existence of bodily sensations and thoughts/distractions. Although the phenomenon may not seem drastically different, the way of observation is different. And, I believe this has become possible because of the state I described above.

Bob Fix, a disciple of Maharishi Mahesh Yogi, wrote the following:

"As meditation deepens and the memories of stress and karma begin to fade, the inner sky becomes incredibly clear." - "The Adventures of a Meditator" by Bob Fix.

Light, often mentioned in spiritual and yoga contexts, is said to be a sign of entering a luminous state. I've recently been predominantly in the Anahata chakra, but I haven't fully understood what "light" means. Perhaps I'm now beginning to experience what Swami Yogananda refers to as the "beginning of the luminous state" in his book "The Science of the Soul."

According to "The Science of the Soul," there are two forms of Kundalini awakening:

(1) Pranottana (Ascension of Prana)
(2) The Beginning of the Luminous State

The book states that Pranottana involves the movement of energy in the chakras without light, and that awakening is accompanied by luminosity.

I suspect that I have experienced Kundalini awakening as Pranottana, resulting in the Anahata chakra being dominant, but I have not yet entered the luminous state.

Bob Fix continues in the quote above:

"The senses also become heightened, and colors begin to appear more vividly. This change opens a new dimension and unlocks the ability to perceive everything you see and want to know. This can be called sensitization of perception." - "The Adventures of a Meditor" by Bob Fix.

Today, while meditating in this state, I suddenly saw the silhouette of a person wearing what looked like a school uniform, approaching me and walking past. It was just that. What does this mean? It might have just been someone passing by. I'll need to observe this further. It might just be my imagination, but something might have passed by.

However, Bob Fix writes:

"But the important thing in meditation is the ability to transcend the various obstacles that arise in the senses and to be absorbed in infinite silence. (Omitted) The Void is beyond the universe. It is fully conscious and fully awakened. When we are in the Void, we are beyond the universe and in the infinite space that surrounds it. As we become familiar with the Void, we feel as if we are observing the universe from the outside. (Omitted) This experience is what is called contemplation." - "The Adventures of a Meditator" by Bob Fix.

Indeed, now that I think about it, today's meditation might have been a glimpse of contemplation. Although it was a small experience, I realized once again how profound meditation can be. I never thought I would be able to experience such a state.

When the inner self becomes clear, perception becomes more acute, a state of brilliance is reached, and one arrives at observation.
I interpreted it as meaning something like that.

This is a continuation of the previous discussion.

When the inner clouds clear and the sensations and thoughts are observed independently, logical thinking seems to function independently. This logical thinking may be what is called "Buddhi" in yoga, but there is no certainty about that.

Until recently, thoughts, distractions, or logical thinking, and what is commonly called "thinking," were all mixed together. From the perspective of "observation," there was not much difference between distractions and "thinking."

Of course, distractions are endless, and "thinking" is based on logic, so their content is different. However, from the perspective of "observation," both were observed as similar thoughts. Just as distractions can lead to thoughts about gossip, old stories, or current trends, when solving a problem and drawing conclusions in a logical order, there was not much difference in the internal sensation.

However, recently, through meditation, the inner world has become clear, and it has become clear that distractions and logical thinking are functioning separately.

In today's meditation, I became aware of something in the space, and to put it metaphorically, it is as follows:・The perspective is looking down from the air. (In reality, there is no ground plane, and the space continues beyond it, so this is just a metaphor.)
・On the ground (metaphorically), "bodily sensations" are moving.
・Slightly to the side of the "bodily sensations," "random thoughts" are being recognized.
・A little above, at a slightly shifted coordinate, logical thinking (yoga calls it Buddhi) is working.

Not only logical thinking (Buddhi), but also "bodily sensations" and "thoughts" are recognized as separate entities in this space.

Until now, "bodily sensations," "thoughts," and "logical thinking (Buddhi)" have been grasped subjectively, but in this space, they can be said to have been observed objectively. I never thought that they would actually be recognized as a space.

I often hear spiritual words like "universe," "world," and "space" in various places, but I always thought they were just metaphors. However, this time, the space was actually recognized as an image (an image might give the impression of being two-dimensional). It was recognized as an image in a 3D holographic space.

Since being possessed by a consciousness a few days ago, I felt some tension in my body. However, as I meditate, the tension has been gradually disappearing.

At that moment, I suddenly realized that when tension is relieved during meditation, I seem to feel light in my vision.

I don't know whether tension is a kind of energy stagnation or a concentration of energy, but at least, I feel that there is some correlation between the release of tension and the feeling of light.

Of course, in the basic principles of meditation in yoga, it is said that what you see or hear during meditation is not important and should not be taken seriously. However, even so, I realized that there might be some correlation like this.

However, this might really be just a "coincidence." Nevertheless, I think there is some correlation.

Recently, my meditation has been very quiet, almost in a state of "emptiness," where I observe my breath or subtle thoughts and feelings. In that state, I am working with energy, bringing down energy from the heavens and connecting with the energy of the earth.

When I focus on my heart in that state, I suddenly saw a large hall with a chair where a king would sit, on a platform like a small stage. Is this the "inner chamber of the heart" that is mentioned in spiritual teachings, yoga, and the Vedas?

I continued meditating in that state, and suddenly I felt that two spaces were overlapping and existing simultaneously.

One is the space where I can feel logical thinking, bodily sensations, and thoughts.
The other is a space where warm sunlight shines on a grassy field.

These two spaces are overlapping and existing simultaneously, like semi-transparent holograms in front of me. At this point, the large hall and the chair disappeared.

What does this mean? By the way, it is night now.

Regarding the meditation in emptiness, I have been feeling this way recently. Even when distracting thoughts arise, I simply observe them, and I am meditating in a space of pure blackness that surrounds me, with me at the center.

On the other hand, there have been times when a certain part of that same space suddenly feels bright, but it is the first time I have felt that two spaces are overlapping and existing simultaneously, like today.

This is interesting.

Moreover, it seems that not only this space but also the inner chamber of the heart is involved.

It may be that the overlapping of spaces is correct, or it may be a change caused by entering the inner chamber of the heart.

The way this inner space of the heart appears seems to vary from person to person. Some people see a certain space, while others do not. I feel like I have only just started to see it. Or it might be my imagination. I am still observing.

While I was looking for books, I found something similar to the Pleiades-related work.


While I was looking for books, I found something similar to the Pleiades-related work.

Recently, about 30% of the events happening around me and the people I meet feel like they are extensions of myself.
70% are definitely other people, but 30% feel like they are part of me... Or rather, it feels like the space is the same and connected.

When I say "world," I don't mean the Earth or a world map. I mean that 30% of the reality surrounding my life feels like that, not that 30% of the corners of the world feel that way.

When I say "space is connected," it might give the impression of a line extending, but there isn't actually a line. Even in the air, there is a sense of something being densely packed, and that "something" is also packed in material things. Whether it's air or matter, 30% of the entire perceivable space around my life feels like it is part of me.

This 30% isn't something that "can be felt here but not there." It's more like a holographic, semi-transparent feeling that permeates everything, with a concentration of about 30%. It's as if I am consciously aware of about 30% of everything.

This is mainly felt during meditation, but even if I'm not explicitly meditating, I can feel the same way if my consciousness is close to a meditative state.

So, while not everything around me feels like it is part of me, I am living with the awareness that, to some extent, everything is part of me.

This may seem quite complex when thought about intellectually, but it feels quite calm and straightforward emotionally and consciously.

Recently, I have been doing a lot of meditation that focuses on reducing distractions and achieving a state of "emptiness." As an extension of that, even when the image of another person enters my consciousness, it's not much different from having a single distraction. Therefore, even if 30% of the world is recognized as part of myself, it is recognized in a semi-transparent, holographic way, which doesn't cause much confusion, and yet I can recognize other people and the surrounding environment as part of myself, allowing me to have a different kind of awareness.

This is different from the "emotional" connection in the Manipura chakra. It's a feeling of being calm and yet firmly connected.

With this change in awareness, I feel like I want to redo everything I did before, but of course, I can't actually redo it, so I can only consciously adapt my future behavior to something new.

It seems that it is a time to remove old habits that were created with the previous consciousness and create new habits.

Perhaps the same is true for my work, and it may be a time to create or choose new habits.

According to the teachings of the ancient Tibetan Bon tradition, the following is true:

"Not necessarily any experience occurs when a chakra opens." - "Tibetan Healing" by Tenzin Wangyal Rinpoche.

Regarding this, the following explanation is provided:
- In Western cultures, which are associated with emotions, there may be emotional catharsis.
- In Tibetan culture, it appears as an energetic phenomenon. Tremors, shaking, pulling sensations, sweating, dizziness, etc., may occur.
- Let it happen, and let it disappear.
- If something happens, it is simply an experience of purification, and there is no need to cling to it.
- "Tibetan Healing" by Tenzin Wangyal Rinpoche.

This is interesting.
In Western spirituality, such as Theosophy, opening chakras and the experiences associated with them are emphasized. However, in Tibetan tradition, the experience itself is not considered important.

Furthermore, when reading the book, it seems that the positioning of chakras is somewhat different from that of yoga.

In yoga, the nadis (energy channels) and chakras are defined as separate entities, although they are related.

On the other hand, according to the book, in the ancient Tibetan Bon tradition, the nadis (which seem to correspond to the nadis) and chakras are not so clearly distinguished. The central nadi (which corresponds to the sushumna in yoga) is likened to the trunk of a tree, and the chakras are likened to branches.

Indeed, this interpretation can also be found in yoga, but the Tibetan Bon tradition seems to state this more clearly.

Therefore, unlike the mystical stories about what happens when you open chakras in Western Theosophy and spirituality, the ancient Tibetan Bon tradition is not particularly interested in such things. Instead, if something happens, it is simply an experience of purification, and there is no need to cling to it, and it does not necessarily happen.

The fact that experiences are not emphasized so much is similar to the Advaita Vedanta perspective, which is interesting.

In the ancient Tibetan Bon tradition, opening the nadis (corresponding to the nadis) and chakras is part of purification, and what is important is the "spacious and unattached mind" and "emptiness experience" that appear as a result of purification.
Whether or not there are physical changes, the appearance of images, or the release of emotions, ultimately, the wisdom of the tradition is embodied along with the experience of emptiness. The spacious and unattached mind, along with positive qualities, will fill you. - "Tibetan Healing" by Tenzin Wangyal Rinpoche.

There are many descriptions of chakra experiences in the book, but they can indeed be used as "signs" for reference. However, the experience does not necessarily occur, and if the ultimate "empty consciousness" and "spacious mind" can be achieved, then the process may not be so important. I have recently come to realize this.

This is a personal matter, but I think that perhaps I have been practicing yoga and meditation slowly and carefully, step by step, in order to understand this. Perhaps I have been proceeding step by step in order to understand this, and if I had not understood this, I would have proceeded step by step. Or, I would have simply skipped the process of carefully checking each step and completed the steps quickly. In this lifetime, I have been given various challenges, and one of them is to learn and understand these steps. I feel that I have finally made progress in understanding the steps, and I am just one step away from the final step (although it may still be a long way to go). I hate to say this, but I feel that in a past life, I had fewer worries, and therefore, I could not understand the worries of others. In this life, I am being forced to put myself in difficult situations and to take various steps in order to understand the worries that people have, and to understand the steps of yoga from the beginning. I think there was a grand plan in a past life to do this. Therefore, I think I was intentionally putting myself in a state of confusion, and now, I feel like I have finally returned to a state of clarity that I had in a past life. Of course, this is much more complicated than I can express in a few words, but simply put, it is like that.

I felt that these two things have something in common.

According to "Tibetan Healing" by Tenzen Wangyal Rinpoche, Zokchen, which is the highest teaching in Tibetan Bon Buddhism, describes the state of Zokchen as a state of purity, emptiness (ku), and luminosity. It also explains a state of impermanence in relation to phenomena. Perhaps it is better to describe it as an explanation of phenomena rather than a state.

This is somewhat similar to Vedanta. Perhaps the fundamental principles are the same. I have a strange sense of resonance between the worldview explained in the Vedas and the worldview described by Tibetan Bon Buddhism. Of course, they are not exactly the same, but I intuitively feel that the essence is identical.

I have been reading books related to Zokchen and studying the Vedas for some time, but until now, I haven't thought that these two things have anything in common.

The reason I started to think that the essence is the same is because of the explanation in the book I mentioned earlier.

It is very difficult to briefly explain what Zokchen is. I think the book mentioned above explains it in an easy-to-understand way. The other books I have on hand do not allow me to grasp the nuances, but I finally felt that I understood it through the book mentioned above.

The "emptiness" described in Zokchen is indeed something that people can attain, but more than that, it explains that the essence of this world is "emptiness," which is impermanence, and that this is the same as "luminosity," which is often said in spiritual contexts as "this world is made of light," and that everything is shining. It seems that Zokchen is a teaching that explains the nature of this world. And when that is related to oneself, it is said to be enlightenment or luminosity.

The Dalai Lama also explains Zokchen from a Buddhist perspective, but it is very difficult to understand. I feel that the ancient teachings of Bon Buddhism are not Buddhistized, and I feel that it is easier to understand the explanation of Zokchen as a Bon Buddhist teaching than to read explanations of Zokchen as a Buddhist interpretation.

In any case, I once again feel that the essence is the same.

This time, I saw the connection between Bon Buddhist Zokchen and Vedanta, but if that is the case, the essence of Buddhism should be the same as well, and of course, the ultimate goal of yoga is the same (or rather, it is Vedanta itself).

This is a quote from a poem in Bon Buddhist Zokchen, which is different from the book mentioned above.

The true nature of all phenomena is non-dual.
Each phenomenon is beyond the limitations of the mind.
There is no concept that can define what is as it is.
Nevertheless, manifestations continue to appear. All is well.
Since everything is already accomplished, abandon the disease of effort and remain in the state of perfect being, which is samadhi.
From "The Teachings of Zokchen" by Namkhai Norbu.

It is difficult to understand this without knowledge of Zokchen or Vedanta, but it is interesting because it contains elements of Vedanta and yoga.

Samadhi is a state of meditation, so originally, yoga should also lead to the same understanding. There are various types of samadhi, but if it is samadhi in the sense of the poem, it is the same samadhi as the state of Zokchen or Vedanta.

Zokchen is a teaching that has been passed down in Tibet for a long time, and it is said to be independent of religion. That is why the Dalai Lama is familiar with Zokchen, and it is natural that the essence of Vedanta is similar to Zokchen. It seems that the difference lies only in the way it is transmitted, and the essence is the same.

According to "The Distant Summit of Wisdom" (by Lama Ketsun Sampo), the book "Yeshe Lama" contains detailed information about Zokchen. Although I haven't been able to obtain the original, it is interesting.

Zokchen meditation consists of two parts: "Tekchu" (breaking through) and "Tukkar" (leaping), and it is said that these are described in detail in "Yeshe Lama."

The purpose of Tekchu meditation is to eliminate mental distractions and experience a clear and pure void. To achieve this, special mantras are sometimes recited.

The book states the following:
In Tekchu, all images, such as seeing with the eyes or hearing with the ears, and all emotions and thoughts that arise in one's mind, are "broken through" (which is the meaning of the word Tekchu). Through intense meditation, one aims to reach a state of nakedness, possessing a heart that is as clear and transparent as the sky of Tibet, without a single cloud. Once this is achieved, one then enters the Tukkar meditation, gazing at the blue sky or the sun. "The Distant Summit of Wisdom" (by Lama Ketsun Sampo).

The book describes the experience at that time as follows:
From the transparent void, droplets of light continuously emerge. (Omitted) The naked mind is vividly experienced. From the very center of this, Tukkar meditation then reveals the dynamic movement inherent in the void, as an experience of light. "The Distant Summit of Wisdom" (by Lama Ketsun Sampo).

Reading this, it becomes clear that after experiencing "void," the experience of light follows.

While the specifics of how to achieve this remain a mystery, I plan to investigate other books as well. It may not be so different from other spiritual practices, but there may be some clues hidden within.

It's been a while since I talked about the Yoga Sutras.

■Definition of Yoga
One of the famous scriptures of Yoga, the Yoga Sutras, defines Yoga as follows:

1.2) Yoga is the cessation of the fluctuations of consciousness. "Yoga: The Fundamental Text (by Sabota Tsuruji)"

Generally, this definition of Yoga is often explained as "eliminating distractions."

However, when you start interpreting the scriptures, it can be quite confusing.

■What Yoga Offers
And, as a result of practicing Yoga, it is written as follows:

1.3) When the fluctuations of consciousness cease, then the true Self, the pure observer, abides in its own nature.
1.4) Otherwise, the true Self takes on forms that are identified with the various fluctuations of consciousness.
"Yoga: The Fundamental Text (by Sabota Tsuruji)"

The true Self is the Atman in Yoga and the Vedas.
This book has been around for a long time and is probably the most well-known definition in Japan.

■Various Interpretations
The phrase "taking on forms" is a common analogy, and I think it refers to the idea that the mind is like a mirror. When I first read this, I thought I understood it, but now I realize that the interpretation is slightly different in the Vedic culture and the Yoga tradition.

According to the principles of the Vedas and Yoga (which are almost the same), the true Self (Atman) is unchanging and eternal, and such changes do not occur. According to "The Science of the Soul" by Swami Yogeshwarananda, the mind is located near the true Self (Atman), and the mind itself is not luminous, but it shines by receiving the light of the true Self (Atman), and the mind takes on various forms.

The definition of Yoga mentioned above is also interpreted differently in different books.

I now think that the above is a potentially misleading mistranslation. The book has been around for over 30 years, long before Yoga became popular, so such things can happen. It was a time when things had to be investigated one by one.

This is also an old book, but in a book by a Swami who founded the Yoga Niketan in India, it is interpreted as follows:

Yoga is the cessation of the activity of the mind. "The Science of the Soul (by Swami Yogeshwarananda)" P272

Here, the word "mind" is explicitly used, and in this book, "mind" refers to Chitta. According to P207 of the same book, it is classified as follows:

■Internal Psychological Organs (Antaḥkaraṇa Chatushtaya)
- Manas (Mind): The psychological ability to think and fantasize.
- Buddhi (Intellect): The ability to govern the mind and make judgments.
- Ahankara (Ego): The sense of self.
- Chitta (Consciousness): The source of psychological activity.

In the original text of Yoga Sutra 1.2, it is written as Yogas Chitta Vritti Nirodha, where "Nirodha" means cessation, and "Vritti" means fluctuations, so the object of the sentence is Chitta (Consciousness).

There are various writings on this topic in different books, and I used to read them all and think, "I see," or "hmm hmm," but recently, I've started to get a sense of which ones are more accurate and which ones are slightly different.

■Common Misunderstandings
One common misunderstanding is to confuse the definition of Yoga with Buddhi (Intellect). There is a criticism of the Yoga Sutras that says, "What happens if you stop thinking?" But that is a misunderstanding. The purpose of the Yoga Sutras is to suppress the fluctuations of Chitta (Consciousness), so Buddhi (Intellect) remains.

Another misunderstanding is that it is impossible to completely stop the psychological activity of Chitta (Consciousness). This is also true, as it will reappear, but the interpretation is that it is okay. According to "The Science of the Soul" by Swami Yogeshwarananda, the word "cessation" is often misunderstood, and it is possible to temporarily stop Chitta (Consciousness) in certain types of Samadhi (trance), which can help with enlightenment, but ultimately, the activity of Chitta (Consciousness) does not disappear permanently.

■More like Purification than Cessation
In my personal interpretation, if we interpret "Nirodha" in the definition of Yoga not as "cessation" but as "purification," it would be easier to understand.
The content that follows also seems to suggest that. I wonder if it was brought in as a catchy phrase...

My soul group's memories reveal various experiences, including past lives where I could foresee the future.

For example, about 100 to 200 years ago, in a small village near Varanasi, in central India, I was a guru and the head of a small Hindu temple. I was somewhat famous in the surrounding area as a sage who could predict the future.

In that life, my purpose was to experience being a Hindu guru, teaching disciples, fostering spiritual growth, and learning myself. I searched for a place where I could be a guru. Some chose to become disciples of existing gurus and undergo years of training, but I chose to be born near a temple that had been abandoned and in ruins long ago. Of course, I foresaw a significant portion of my life and planned the general course of events before I was born.

After I became able to move freely, I started by cleaning the ruins. I cleaned it, offered prayers, and organized the rocks.

As I grew older and became a young man, the cleaned-up ruins allowed me to make my presence known to the people around me. This is where I left my mark on the ruins. When I became an adult, I chose to become a monk, and my family did not object.

After becoming an adult, I spent several years training as a disciple of another guru, and then several more years training with a different guru. I chose to acquire my own temple sooner rather than spending many years training under another guru.

As I trained, my clairvoyance sharpened, and I was able to see the past and future of others.

Regarding the past, I could see things like their place of origin and past problems. Regarding the future, I could see things like their fortune and future safety.

Until I was middle-aged, I was almost always right. I rarely missed anything. I could guess names and places of origin.

When a disciple came, I would often surprise them by saying, "Ah, I've been waiting for you. Are you from the village of ○○, are you ○○?"

During daily ceremonies (Hindu pujas and fire rituals), villagers would come and ask about their fortunes. They would ask things like, "Will ○○ go well?" or "What about marriage?" and I would answer them.

The people who came to visit would leave offerings, which were used to buy food for the people of the temple.

Therefore, in the past, predictions of the future based on clairvoyance rarely failed.

The only exception was once, when an old woman from a nearby village visited and her fortune was wrong, which led to her being threatened and getting into a dangerous situation. However, when I clairvoyantly looked again, there was no sign of her encountering danger.

It seems that while clairvoyance is generally accurate, "accidents" can still occur.

Things like "careless mistakes" or "coincidences" are difficult to prevent with clairvoyance.

Even if something is supposed to succeed, it is possible to intentionally sabotage it. Conversely, even if something is supposed to fail, it is possible to somehow succeed.

However, in most cases, my clairvoyance was accurate in the past.

This is a story from my soul group's past experiences, and only a small part of it remains in my memory.

However, recently, the situation seems to be changing significantly. The future seems to be less fixed, and it feels like the future is being rewritten.

It seems that this is because more and more people are able to foresee the future.

If more people can see the future, they will also change their actions based on what they see, and as a result, the future itself will change.

Recently, I've been thinking that times have changed.

It was much simpler in the past.

The basic principles remain the same, but it seems that more and more people are able to intentionally change the future, and these people are becoming influential.

In the past, I searched for maps to see if this temple actually existed and still remained, but I couldn't find anything. I wonder if my guide would lead me to that place if I were to find it in this lifetime, but if there was nothing to learn there, my guide probably wouldn't lead me there. If there is something definitive to learn there, my guide will surely lead me, but there are no signs of that yet.

This is another story I saw in a dream. I don't know if it's true.

For each person, the purpose of this life may be different, but in my case, it's to resolve karma.
If the purpose is a mission, one may accumulate karma to achieve that mission. In my case, in many past lives, I prioritized achieving missions.

When I guide others spiritually, I take on the karma of my disciples. And when I change the fate of a country, I accumulate a great deal of karma.
I had accumulated quite a bit of karma, and I had been putting off resolving it, but this life, I decided to live with the purpose of resolving karma, and for that purpose only.

In my case, there are several parallel worlds, and initially, I was born into a wealthy family, but I failed to resolve my karma, so I reset the timeline and started parallel world 2, and after several attempts, I chose this life. As a result, I spent a fairly difficult life for about 40 years, but I think I have achieved a passing grade, as most of the karma has been resolved.

Because I carry the karma of a group soul, which is not a single life, various karmas from different roots are mixed, and I often have to deal with complex problems, which is difficult.

Even now, I still have some karma left, but it has been reduced to the point where it can be resolved by merging with the group soul and dispersing it, so I can say that I have already achieved the purpose of this life.

In the life of the Hindu guru I mentioned earlier, he regretted not being able to awaken his disciples, so he carried the karma of regret. In this life, I intended to step through the process one by one to understand what my disciples were struggling with. Therefore, I focus more on understanding the spiritual struggles rather than learning about spirituality. To do that, I have to experience the same struggles myself. So, it seems that I have had a life that has pushed me to the bottom from a young age. I struggled a lot, but I'm fine now.

Looking back, when I trace the memories of past lives of the group soul, I find that I have never experienced such struggles, and because I have not experienced them myself, I don't know what my disciples are struggling with or how they should grow, and I don't know how to advise them. Therefore, the group soul is eagerly waiting for me to discover and learn what I have discovered in this life. The group soul is currently separated from me, so it cannot fully understand what I have learned. After I die, I will merge with the group soul and share all my knowledge with it. The group soul is eagerly awaiting that time.

As a result of choosing a life with so many struggles and focusing on resolving karma, I have almost no contact with spiritual friends and disciples who were with me in past lives. Originally, I was not supposed to resolve karma like this. The current era is said to be an era of ascension, where great changes are expected. However, because my group soul has accumulated so much karma through various activities in past lives, I have become too heavy, and it may be difficult for me to respond to the ascension. Therefore, I intended to continue spiritual activities in this life as well, but I had no choice but to focus on resolving karma in this life. And it took about 40 years. I am exhausted and don't have much energy left, but I still maintain a certain level of vitality.

In fact, this change of plan caused hardship for the people around me.

Originally, I was supposed to engage in spiritual activities in this life, but because I decided to spend this life resolving karma, I decided to raise the spiritual level of the people I was supposed to guide and lead to a certain level, up to the stage of past lives, so that they could reach the ascension in this life, rather than raising their spiritual level to the point where they could reach the ascension in this life. I judged that I would be okay, but perhaps it was a bit too much.

Until I decided on this, I was teaching at a relatively slow pace. However, after deciding to speed up the process to make time for my karma resolution, I started teaching intensively. Even now, some spiritual schools around the world have a "Spartan" approach, which may be due to the strict guidance of my group soul in past lives. I may have created strange karma again... But at least, their spiritual levels have grown quickly.

And so, I focused on resolving karma in this lifetime, believing that my friends, disciples, and others would be able to achieve ascension on their own.
Even without me, I thought that former friends, acquaintances, and other spiritual practitioners would be able to make it work. In the visions and dreams I had before or after being born into this lifetime, that was the plan. Originally, my soul group was supposed to accompany me in my growth, but I prepared for it and focused on resolving karma in this lifetime, and at the stage of the vision, I judged that it would be okay.

...However, recently, I feel like something is being held back.

The expected Tokai earthquake has not occurred, and the Great Kanto Earthquake has not yet happened. It might just be delayed, but something feels strange. The Tokyo Olympics were supposed to be canceled due to a disaster, but it seems like they might be held as is. Originally, the Tokyo Olympics were not held due to a disaster, and perhaps because of that, it is interesting to see that some events, for reasons other than the disaster, are starting to move from Tokyo to other places (Sapporo). From a spiritual perspective, even if the reason for the move is not a disaster, the impulse or the blueprint for that plan might be carried over... That is what I am interested in. I don't know what would have happened if the Tokyo Olympics had been canceled, but perhaps there was a plan to hold some events in Sapporo to support the reconstruction and disaster recovery.

I am not supposed to have any impact on the world in this lifetime, and I am just supposed to live quietly, so I am just writing things on a blog or something like that. However, if this transformation ends up being incomplete and a failure, I might have to do something to help with spiritual transformation. That is the feeling I have, although I wouldn't call it a sense of crisis.

My approach is a bit rough, and I am like Joan of Arc or Oda Nobunaga, so I have a tendency to be impulsive, and if I do something, the chances of being targeted are high, so I don't know what to do. For now, I don't have any plans to do anything.

Even so, I feel like I would follow if my guides lead me to take action. But for now, I think I just need to fulfill the mission or purpose that was given to me when I was born, which is to "resolve karma."

Well, it's basically a story I saw in a dream. It's unlikely that an individual like me can do anything.

Continued → The purpose of this lifetime is to resolve karma and to verify the steps towards awakening.

＜This is a story I saw in an out-of-body experience or a dream. I don't know if it's true.＞

Originally, the great god who was the source of Joan of Arc's soul was concerned about the future of France.
Joan of Arc was a fragment of the god, so the god himself was concerned.

The god was frustrated with the situation in France, which was being continuously attacked by England.

Even if they fought properly, they could drive away the English, but the French army lacked courage. Perhaps they lacked the spirit of chivalry. They were losing because they lacked the will to fight.

The frustrated god used divine vision to confirm the future.

...If things continue this way, the future of France will be bleak. The future of France that was originally planned will disappear.

France must play an important role in the future, but if it is dominated by England, that original plan will disappear.

...It seems that the fact that France was attacked by England to this extent was also unexpected for the god. Such things exist, don't they?

Therefore, Joan of Arc was reincarnated as a fragment of the god, and Joan of Arc heard the voice of the god and saved France, it seems.

It's interesting that the god's frustration was passed on to Joan of Arc, who was a fragment of the god. Even gods have personalities.

■Joan of Arc's soul was divided into three parts after death.

- The pure part returned to the god and merged with it.
- The intermediate part was reincarnated as the daughter of a noble, and after several reincarnations, ascended to heaven and returned to the god, merging with it.
- The lower part, which suffered from the burning, drifted in the spiritual world for a while, and then was asked by two Japanese gods to help Tokugawa Ieyasu, and was reincarnated as Oda Nobunaga.

Joan had a mission, and she received the necessary aura from an angel to fulfill that mission. Afterwards, some of the excessively large aura was returned to the angels or divided, and the remaining part seems to have repeated lives as Joan's reincarnations.

One of them was a noble's daughter, but she was also born into a normal, wealthy family, and basically lived without any inconvenience.

However, after living many lives, she had to associate with strange people, and she accumulated a certain amount of black aura somewhere as karma. That is Joan's karma as a fragment of the soul, and from the perspective of a larger group soul, it is also the black karma that the group soul as a whole carries.

If there is a certain amount of this black karma, it is not a problem, but as the proportion increases, it becomes mentally unstable. One way to resolve this karma is to simply destroy it with fire or to make it real and understand it. In this case, the latter method was chosen, and a fragment of the soul was created to be reincarnated for the purpose of understanding.

The expression may vary slightly depending on the translation, but this refers to Samadhi with Tamas dominance, Samadhi with Rajas dominance, and Samadhi with Sattva dominance.
In yoga and Ayurveda, the three gunas are described as Tamas (inertia, darkness), Rajas (activity, dynamism), and Sattva (purity, goodness). It seems that there are differences in the quality of Samadhi as well.

In "The Science of the Soul" by Swami Yogeshwarananda, the following is stated:

■ Samadhi (Samadhi) with Tamas dominance
Tamas refers to properties such as being coarse, dark, and inactive. (Omitted) At this state, our consciousness may remain in a dull state (Shunya Bhava) for 2 to 12 hours. (Omitted) This state can be said to be like falling into a deep sleep. (Omitted) In this state, there is absolutely no acquisition of important knowledge or useful experiences. (Omitted) Those who practice alone without a teacher and try to control the fluctuations of the mind (Vritti) often enter this empty Samadhi state with Tamas dominance. I (Swami Yogeshwarananda) have experienced only this empty Samadhi for many years. (Omitted) Unless one emerges from Samadhi with wisdom and discernment, the quest for liberation cannot be satisfied. "The Science of the Soul" (by Swami Yogeshwarananda).

There seems to be a clue for my next stage here.

I have become able to meditate with a clear mind, suppressing distractions. However, recently, I have often received the Tamas of others through interactions, and have been enveloped in darkness. That is when I became aware of the meditation with Tamas dominance mentioned above. If it is the Tamas of strangers, I can reject it and end it. However, when a close relative is depressed due to the misfortune of another relative, I need to somehow restore them. In such cases, I involuntarily receive Tamas. Well, that is unavoidable.

I have been thinking that it is good to purify Tamas and turn it into Sattva, but it seems to take a long time. Therefore, there was a clue in the same book.

■ Samadhi (Samadhi) with Rajas dominance
Rajas refers to properties such as excitement, striving, and attachment. In this Samadhi state with Rajas dominance, goodness helps Rajas, so one can acquire knowledge of subtle things. "The Science of the Soul" (by Swami Yogeshwarananda).

I suddenly realized something.

When I receive the Tamas of others and increase Tamas, there is another way besides purifying it and turning it into Sattva, which is to enhance Rajas.

Why didn't I realize such a simple thing?

It is often said that we should aim for Sattva from Tamas, but perhaps I have been neglecting Rajas, which is in between. Moreover, how to use Rajas in meditation is something that you would only learn from books or someone else.

Of course, purifying Tamas and turning it into Sattva is a good approach, but it seems to take a long time. Therefore, there was a clue in the same book.

The approach of adding elements of Rajas to Tamas, such as exciting emotions, may make it easier to reach Sattva than simply purifying Tamas and turning it into Sattva.

This is like "the grass is always greener on the other side." Even though I understood the explanation of the three gunas, I didn't realize how to apply it to meditation.

Well, I think that even in ordinary meditation, similar elements can be applied, although it may not reach Samadhi.

When I say "exciting emotions," it is not about becoming emotional and shouting, but rather, since there is already a certain degree of stillness in meditation, creating a slight tension in the body, especially the upper body, and then creating a fine vibration, like static electricity, can significantly reduce Tamas. It is more like stimulating the senses rather than exciting emotions, or creating static electricity.

Come to think of it, I seem to have seen a similar method of meditation that stimulates emotions somewhere... I forgot what it was, but I remember there was such a meditation method. I can't remember exactly how similar it is, but this method of creating static electricity seems to be effective for Tamas. I would like to try it next time when I receive Tamas.

Next: Energetically purifying Tamas with ancient Shinto rituals.

The other day, I realized that the "Furutama" ritual in ancient Shinto is similar to a meditation that stimulates the senses. Although there are different schools of thought within ancient Shinto, according to "The Mysteries of Shinto" by Yamashina Kio, "Furutama" may be performed as a preliminary step before the "soul-consoling" ritual.

The conventional interpretation of "soul-consoling" is a method for condensing aura, but the true meaning in ancient Shinto seems to be different. Some schools of thought perform "Furutama" as a preliminary step.

"Furutama" seems to be a method that induces a kind of ecstatic state by giving a "slight vibration" to the body. However, this aspect may not be the true meaning, so I will set it aside for now. Instead, I thought it was similar to the method of relaxing by alternating muscle tension and relaxation, which is also practiced in yoga. The essence of "Furutama," as I realized the other day, seems to be its ability to purify "tamas" more effectively.

"Soul-consoling" in ancient Shinto is also a method for contacting or guiding the soul to higher spiritual realms. If we interpret this as a state of "sattva," then it makes sense that "Furutama," which leads to a state of "rajas," is performed as a preliminary step to purify "tamas."

In summary:

- "Furutama" in ancient Shinto (according to my interpretation) purifies "tamas" and leads to a state of "rajas." This involves giving a "slight vibration."
- The (original) "soul-consoling" in ancient Shinto transforms "rajas" into "sattva." This involves breathing techniques (pranayama in yoga).

Therefore, various spiritual techniques that involve light exercise or vibrations on the body may have the same effect of purifying "tamas" and leading to "rajas."

This also applies to yoga asanas (exercises) and some pranayama (breathing exercises) that involve intense breathing. Some pranayama may purify "tamas" and lead to "rajas," while others may transform "rajas" into "sattva."

The practice of standing under a waterfall may also have the meaning of strengthening the spirit, but perhaps the purpose is to give a "slight vibration." It seems difficult to transform "tamas" into "sattva" by standing under a waterfall, but perhaps it is possible. Some say that people die while standing under waterfalls, so it might be sufficient to purify "tamas" with a "slight vibration" rather than risking one's life. Of course, different schools of thought have different methods, so if it is incorporated into the system, the waterfall practice may have its significance in each school.

I also remember that something called "Reidoho" was popular about 50 years ago or earlier. I haven't tried it myself, but I have one book on the subject. It seems similar to "Furutama," but I'm not sure. Since it is also related to ancient Shinto, it may seem similar.

If this state of "rajas" is the same as the "threefold samadhi with rajas as the dominant aspect" in the interpretation of "The Science of the Soul" by Swami Yogeshwarananda, then the world connected to it is not a higher realm like the "threefold samadhi with sattva as the dominant aspect," but rather the physical world (or its subtle aspects). Therefore, it makes sense that "Furutama" and "Reidoho," which are in the state of "rajas," may connect with inferior souls or lower spirits (such as foxes or raccoons). Although there are various types of "Reidoho," some of which can lead to "sattva," it seems that most examples involve "rajas."

As a similar example, I remembered a story from "The Mother of the Earth," a biography of Shoko Asahara of the Oomoto religion. It tells of a person who performed ancient Shinto rituals, and thought they had contacted a high-level spirit, but were actually tricked by a raccoon or something, and ended up losing a large amount of treasure and losing their credibility. This can be interpreted as "Furutama," "soul-consoling," or "Reidoho," but it seems that the person was not very skilled and was experimenting, so they ended up in an unknown state. Perhaps they purified "tamas" and reached a state of "rajas," and then connected with a lower spirit. Therefore, we must be careful with these kinds of "messages." It seems that before reaching a truly "sattva" state, one may be manipulated by "pranks" from the spirit world.

The Yoga Sutras also state that before attaining enlightenment, one must reject various temptations from gods and other spirits. Perhaps this is a warning to be especially careful in the "rajas" stage.

By comparing the Zokuchen meditation method and the yoga meditation method, we may gain a deeper understanding of their similarities and differences.

First, in Zokuchen, it is explained that the "Tekchuu (breakthrough)" step leads to a clear and pure emptiness, and then the "Tukal (leap)" transcends it. On the other hand, in yoga, the initial stage is a process of "concentration," followed by a meditation involving "tamas (inertia, darkness)."

These steps are both intended to calm the mind and lead to a deeper state of consciousness through meditation. However, while "tamas" is often treated negatively in yoga, the "Tekchuu" stage itself is described as being clear in Zokuchen.

From this point, it is speculated that the "Tekchuu" in Zokuchen may correspond to the initial meditation involving "tamas" in yoga. And the "Tukal (leap)" probably refers to a further realm beyond "rajas (activity, dynamism)."

In other words, a common point between the two is that reaching a clear state free from distractions and confusion is important in the initial stage. However, in Zokuchen, this "Tekchuu" is not the ultimate goal, but rather a further realm is expected through the "Tukal."

Through such comparisons, we can understand the common meditation processes and purposes shared by different traditions. Also, we can gain deeper insights while respecting the unique characteristics of each tradition.

- Concentrate, reduce distractions, and enter the Tamas meditation to reach the refreshing state of "emptiness." Zokuchen's "Tekchuu (breakthrough)," "concentration" meditation. A certain type of Samadhi.
- Arouse emotions and sensations to give a "light vibration," leading from Tamas to Rajas meditation. Zokuchen's "Tukaru (leap)," my interpretation of ancient Shinto's "Furitsukimi." A certain type of Samadhi.
- Further purification leads to a Sattva (pure, good) state. A higher level of Zokuchen. My interpretation of ancient Shinto's "Chinkon." A certain type of Samadhi.
- There should be a state where even Sattva disappears. An even higher level of Zokuchen. There should be a corresponding aspect in ancient Shinto. A certain type of Samadhi. Enlightenment?

There are many types of samadhi, and it can be difficult to determine which one applies to each case. However, "The Science of the Soul" by Swami Yogeshwarananda describes samadhis related to each of the three gunas, along with explanations.

Looking at it this way, I now understand that tamasic meditation is not necessarily a bad thing.

However, according to "The Science of the Soul," if one reaches tamasic meditation, there is no growth unless one moves beyond it. Therefore, even if one enters samadhi through tamasic meditation and continues meditating for hours or days with thoughts stopped, it will not produce new wisdom. It seems that further spiritual growth is difficult without relying on rajasic or sattvic meditation (or samadhi). One of the roles of a guru is to teach this.

This is a continuation of the previous discussion.

According to "Zokuchen Meditation Manual" by Takahiko Hako, there seem to be three states in Zokuchen.

- The state of Shinae
- The state of Tekchu
- The state of Tuggal

Here are some key points extracted from the book.

■The state of Shinae
Relaxation. Calmness.
In Indian, "Shamata."
Reduction of thoughts and distractions.
There is an object of concentration.

■The state of Tekchu
Meaning "breakthrough." A breakthrough from the state of Shinae. A breakthrough from two-dimensional mental movements.
Not concentrating.
The state where the recognition ability called "rikpa," which is the function of the "bare mind" that exists even when thoughts and distinctions disappear, begins to work.
The distinction between subject and object disappears.

■The state of Tuggal
Meaning "leap."
The appearance of "tikle" begins. Tikle is the shining of light. It is different from the light that appears in the early stages of meditation.
A leap from reincarnation to Nirvana.
A leap from substantiality to emptiness.

Now, when you read this far, something becomes clear. I think the state of Shinae is what is commonly called "Tamasic" meditation. And the state of Tekchu is "Rajasic" meditation. And the state of Tuggal can be interpreted as corresponding to "Sattvic" meditation. This is just a hypothesis.

As the book also points out, in many cases, people remain in the state of Shinae, which is "Tamasic" meditation. However, even in that state, the mind becomes calm, and compared to before starting meditation, one can live a much more refreshing life. Perhaps that is sufficient for comfortably navigating general society.

As mentioned above, in the state of Tekchu, the distinction between "subject" and "mind" disappears, which seems to be similar to the general definition of Samadhi. Samadhi has various types, but it is generally interpreted as a state where the distinction between "what is seen" and "what is seen by" disappears and becomes unified. Therefore, it seems that the state of Tekchu corresponds to a general Samadhi.

Furthermore, according to the book, if you continue meditating in the state of Tekchu, you will be led to the state of Tuggal as a continuous process. Therefore, reaching the state of Tekchu is a kind of barrier.

To be continued: The state of Tekchu leads to a slow-motion experience of Vipassana.

"Based on 'Yoga: The Path to Liberation' (by M. Dorril), it is explained in that way.

This is similar to what is written in other books, such as 'The Science of the Soul' (by Swami Yogesvarananda), but 'Yoga: The Path to Liberation' states it more clearly.

Yogis call ethereal energy 'pranic energy' or 'pranic force.' The word 'prana' translates to 'ethereal.' (Omitted section) Kundalini is formed by ethereal energy. Kundalini is nothing more than drawn-out ethereal energy. 'Yoga: The Path to Liberation' (by M. Dorril).

This is how Kundalini is explained.

I think this is something that can be understood relatively quickly if you study yoga to some extent, and I also feel that way from my own experience.

The expression 'energy flowed out' is closer to the reality than 'a snake climbed up,' and if you were to say it was a snake, it might be a snake, but I don't really know if it's a snake or not.

I often hear or see stories in some spiritual circles that Kundalini rises to the Ajna chakra and then descends to reach the Anahata (heart) chakra. This seems to be the case after Kundalini is activated, but I recently read about this for the first time in a book: that before Kundalini is activated, there is a process of "ascending and descending" to activate it.

The Great White Brotherhood, an organization involved in Theosophy and New Age activities, has a book with the following description: The pineal gland is located in the middle of the head.

"Before raising Kundalini, one must lower etheric energy." (From "The True Meaning of Yoga" by M. Dorill)

"Before the power of Kundalini rises from the lower part of the spine towards the head, first, cosmic energy enters the body through the pineal gland, then descends from the pineal gland to other endocrine glands in the body, and then rises." (From "The True Meaning of Secret Teachings" by M. Dorill)

However, in my case, I wasn't even aware of this... Perhaps it would have been easier if I had known. Even if I had been told this from the beginning, I might not have known what to do without the guidance of a guru.

However, as I mentioned earlier, I experienced an electric shock from the Muladhara chakra and an explosion in the space in front of my forehead (near the Ajna chakra) before Kundalini was fully activated. Perhaps that explosion was when the cosmic energy (etheric energy?) entered my body.

As mentioned in the book I quoted recently, Kundalini is described as etheric energy. On the other hand, the passage above states that "etheric energy" must be lowered before raising Kundalini. If the part about cosmic energy entering the body through the pineal gland and descending is the same as the description in "The True Meaning of Yoga," then cosmic energy can be interpreted as etheric energy. If etheric energy is Kundalini, then we have three ways of saying the same thing: "Kundalini," "etheric energy," and "cosmic energy." It seems that ultimately, Kundalini is a symbolic expression, and it ends up being like this.

If that's the case, then when the etheric energy first descends, one should be able to feel it. However, I was not consciously aware of this kind of "descending energy." Perhaps I was simply ignoring it as a change in energy, but I no longer remember. If I had been told this in advance, I might have been able to consciously check which one was it, so it's a pity.

Recently, I quoted the three stages of Zokuchen. Considering an article about Tamas meditation, a different perspective emerges regarding meditation in the Yoga Sutras.

In the Yoga Sutras, meditation progresses through the following stages:
- Dharana (concentration)
- Dhyana (meditation)
- Samadhi (absorption)

■ Dhyana (meditation) in the Yoga Sutras
Various interpretations exist regarding Dhyana (meditation) in the Yoga Sutras. Some of these interpretations include:

- "If the mind can concentrate for 12 seconds, that is Dharana; twelve such Dharanas are Dhyana; and twelve such Dhyanas are Samadhi." - "Raja Yoga (Swami Vivekananda)"
- "In meditation, time has no meaning, and space is lost. You do not know where you are. (omitted) In true meditation, even the body is forgotten. You transcend time and space. (omitted) The mind transcends body consciousness." - "Integral Yoga (Patanjali's Yoga Sutras) (Swami Sachidananda)"

Based on this, meditation in the Yoga Sutras seems to be an extension of Dharana (concentration).
After that comes Samadhi. The Yoga Sutras describe Samadhi as follows:

- "Samadhi is when Dhyana (meditation) itself seems to disappear, and the object shines alone." - "Integral Yoga (Patanjali's Yoga Sutras) (Swami Sachidananda)"

While the Yoga Sutras describe Samadhi in various ways, it seems there is a significant leap from Dhyana (meditation) to Samadhi.

Furthermore, literally executing Dhyana (meditation) leaves room for misinterpretations. Perhaps this is a problem that can be avoided with a teacher, but based solely on reading the text, there is a risk of falling into the following traps:

- Getting stuck in Tamas meditation and considering it the endpoint, preventing progress to the next stage. However, it is a sufficiently peaceful state compared to meditating without any focus, so it is not a waste.
- Misunderstanding that Dhyana (meditation) is "becoming nothing," "losing consciousness," or "becoming unconscious like sleep."

This is a trap, but I believe it is necessary to reach that state. However, if you stay in that state and mistake it for the endpoint, your growth may stop. When you first start meditating, it is normal to have many distractions and begin with Dharana (concentration) to suppress them. Therefore, by continuing that method, you should eventually reach a state of "nothingness," "loss of consciousness," or "unconsciousness like sleep," and then move on beyond it. There is no need to negate these states; they can be used as milestones. While the descriptions in the Yoga Sutras can be a trap if taken literally, they are essentially correct. Perhaps the Yoga Sutras emphasize Dharana (concentration) the most, and the descriptions beyond that are intentionally vague, so this is something to be verified through practice.

- There is a leap between the meditation (Dhyana, Tamas meditation) described in the Yoga Sutras and Samadhi (absorption). Alternatively, there are two types of Dhyana (meditation) described in the Yoga Sutras.

What is meant by "leap" is that there are descriptions such as "an extension of Dharana (concentration)" as well as explanations of Tamas meditation such as "losing consciousness and time," and, on the other hand, many descriptions and explanations that meditation is "observation."

■ Concentration and Expansion
Some theories suggest that Dharana (concentration) is "concentration" and Dhyana (meditation) is "expansion."

"Dharana (concentration) is intensive, while Dhyana (meditation) is expansive." - "Yoga Fundamental Sutra (Sabo Tadachi)"

■ Dhyana (meditation) and Samadhi (absorption) in the Yoga Sutras, viewed through the lens of Zokuchen
Even parts that are unclear in the Yoga Sutras alone become clearer when viewed through the knowledge of Zokuchen, etc.

- The Dhyana (meditation) described in the Yoga Sutras corresponds to the "Sinee stage" in Zokuchen. This is the so-called "Tamas meditation," a meditative state of sinking. Reduction of thoughts and distractions. Calmness. Peace. In Indian, it is called "Shamatha." This is the first sign of transitioning from Dharana (concentration) to Dhyana (meditation). You can observe to some extent, but the concentration is still dominant.
- The other aspect of the Dhyana (meditation) described in the Yoga Sutras can be interpreted as the "entrance to the Tekchu stage" in Zokuchen. This is the stage where you begin to transition from "one-point concentration" to "observation."
- The low-level Samadhi (absorption) described in the Yoga Sutras corresponds to the "Tekchu stage" in Zokuchen. This is the "Sattva meditation," a meditative state of "observation" without concentration.
- The high-level Samadhi (absorption) described in the Yoga Sutras corresponds to the "Tuggal stage."

By going through the stages of Zokuchen, things that would not be visible if one simply interprets the Yoga Sutra literally become apparent.

Recently, there have been many discussions about meditation techniques such as "concentration" and "observation," and I feel that the basic aspects are not being mentioned enough, so I would like to touch on them.

Classifying meditation techniques based on "sensations" and "actions" such as "concentration" and "observation" can be considered a psychological approach. Meditation and yoga have such aspects. In particular, Buddhism seems to analyze internal sensations psychologically, and yoga emphasizes internal observation, so discussions about "concentration" and "observation" arise.

However, there is another equally important perspective: "power."

For men, it's "power," for women, it's "healing," and for a neutral perspective, it's "energy," but they are all the same thing.

When "power" (healing power, energy) increases, you become more positive, distractions decrease, and you can achieve "concentration" and "observation." It may be difficult to enter a deep meditative state if you are concentrating and observing without increasing your "power."

There are meditation techniques such as "trance" that have been used since ancient times, which do not require increasing "power," but "trance" is a technique that creates an unstable aura and an abnormal state, making it easier for spirits or other entities to manipulate you, and it is not the mainstream approach. Rather, the mainstream approach in yoga and meditation is to create a state that is difficult to enter a trance.

To increase "power," it is necessary to activate the energy channels in the body, which are called "nadis" in yoga. In yoga, this activation of the nadis is often referred to as "purification." The nadis are clogged with impurities, so by purifying them, energy can flow more easily, and "power" increases.

Then, the so-called "Kundalini" is activated, which leads to positivity, and concentration and observation skills are enhanced.

Therefore, some schools of thought emphasize increasing "power," or increasing "healing power," or strengthening "energy," rather than "concentration" or "observation." They are all just different perspectives on the same thing.

And when energy increases, observation skills improve, and it becomes possible to practice what is called "observational meditation."

Each school of thought has its own methods, and each method has its own pitfalls and advantages.

Regarding methods for increasing energy, I recently wrote about "tamasic meditation," "meditation of emptiness," and "meditation that induces sleep," which are less likely to lead to pitfalls. Some schools of thought may underestimate yoga asanas (exercises), but it seems that practicing only meditation can easily lead to these kinds of pitfalls.
For spiritual practice through meditation alone, it may be especially necessary to have a guru. After all, meditation is something that cannot be seen.

In my case, I started with yoga asanas (exercises) and did some meditation, but after my Kundalini was slightly activated, meditation became much easier, and I became deeply involved in meditation.
It seems that a certain amount of "power" is necessary for meditation to work well.

In any case, I have been writing a lot about meditation recently, so I felt that there was a lack of discussion about "power," so I wrote a little about it.

Recently, I wrote an article stating that Kundalini is a symbol. Based on that, it becomes clear that some people do not experience what is commonly known as a "Kundalini experience."

The Kundalini experience is originally an experience of someone with low energy who experiences an energy surge. Therefore, people who are born with high energy, or those whose energy unconsciously increased during childhood, may not be associated with the so-called Kundalini experience.

Perhaps in the past, India had a similar level of spiritual people living there, so the "experiences" were similar. However, in the current world, especially in Japan, it seems that there are many people who are born at a fairly high spiritual level.

In my case, I probably didn't have a Kundalini experience in past lives for the reasons mentioned above. When I explore my group soul (soulmates), they seem to be born in an energized state. When I look at future lives or parallel worlds, I see experiences of having a Kundalini experience during childhood.

In this lifetime, as I mentioned before, the purpose of this life is to resolve karma, and you can't experience karma unless you fall to the bottom. Falling to the bottom is also a trigger for karma. However, in the process of resolving karma, my energy channels (nadis, in yoga terms) became blocked, and energy couldn't flow, leading to a state of low energy. This was guided by the triggering of karma.

After resolving karma for about 40 years, I felt that I had experienced enough karma and wanted to move out of a karmic life, so I started yoga, and after a while, I had a Kundalini-like experience. However, I think that was because my energy channels (nadis) were originally blocked, and the experience of energy rising when the channels opened caused the Kundalini experience.

The Kundalini experience is like a catharsis, an experience where something that has been suppressed bursts out and becomes activated. Therefore, if something is not suppressed or if the energy is already high, the Kundalini experience may not occur. Perhaps there is a higher level of Kundalini, but I think that is on a higher level.

The reason why the Kundalini experience differs from person to person is probably because the state of the energy channels (nadis) being quite blocked or partially blocked is different. Even when energy flows through the channels, it may only increase in some areas. Therefore, it is understandable that some people have a Kundalini experience, while others do not, or have unique experiences.

In conclusion, while the "experience" of Kundalini can be one indicator when judging spiritual levels, it cannot be the sole basis for judgment.

The basic factors to consider are not whether or not you have a Kundalini experience, but how much your energy has increased and how well you can "concentrate" and "observe" in meditation.

Some people who practice yoga seem to have high energy levels from the beginning, like someone after Kundalini activation, but they think, "I haven't had a Kundalini experience." I think that doesn't necessarily mean they have had a Kundalini experience.

On the other hand, there are people who have high energy levels from the beginning and can have spiritual visions or hear spiritual voices, even without a Kundalini experience.

Therefore, having a Kundalini experience is wonderful, but from my own experience, I don't think that having a Kundalini experience means that your energy is completely high. Many books say that in most cases, only a part of the Kundalini has moved. In my case, it was the same. I think there is a higher level than Kundalini. If the state of completely high energy after Kundalini is the destination, then the state of energy being high is what should be focused on, rather than whether or not you have a Kundalini experience.

Spiritualist Doreen Virtue recommends the ancient Om mantra as a training method to open the third eye.

(In ancient Egypt), priests taught their students to pronounce the three syllables of "Om," "Ah," "Uu," and "N," carefully and clearly ("Om" is written as "Aum" in English, and consists of three sounds: "Ahh," "Uuuu," and "Mmm"). When chanted in the ancient tone, you may feel vibrations around the third eye. Please try chanting it in your mind. "Angel Guidance" (by Doreen Virtue).

Similar information is also found in the literature of the Great White Brotherhood.

For example, the Tibetan mantra, Om Mani Padme Om, was considered to have six syllables: Om-Man-i-Pad-Me-Om. However, this is not correct. Om is not a single syllable, but when pronounced correctly, it is Aum, which is two syllables (omitted), and is chanted as A-um, Ma-ni, Pa-dom, Hum, A-um, Tat, Sat, A-um. "The Yoga of True Meditation" (by M. Dorill).

I tried this, and I immediately felt a reaction in the area between my eyebrows and the center of my head.

While Doreen Virtue mentions three syllables, and "The Yoga of True Meditation" mentions two syllables, it seems that chanting them separately is more effective than simply chanting "Om."

I learned about the pronunciation of Om in a Vedic study group, and it was explained that Om was originally divided into two parts, and that they are connected by the sandhi rule (rule of phonetic combination). Therefore, while connecting them and chanting is considered correct in modern times, I feel that the ancient pronunciation may be more effective.

Until recently, I have been focusing on meditation that observes the breath, but for the past few days, I have been chanting the Tibetan mantra with the pronunciation mentioned above, and I am feeling changes. However, it may be too effective, and I feel that my mind is getting tired easily. I am experiencing a new kind of drowsiness.

I had some doubts about the effectiveness of mantra meditation, but since I tried the Tibetan mantra in the ancient pronunciation, I have been experiencing these conditions, so I am re-evaluating the effectiveness of mantra meditation.

Previously, I think mantra meditation was just a "focus" for concentration. However, the internal changes caused by this mantra seem to be significant. This may be too effective, so I feel that it is dangerous to do it on my own without caution. I can also understand that it should originally be transmitted from a guru.

It is often said that mantras have different effects, and that they are ineffective if not chanted correctly, but even with famous mantras, there are differences between the ancient pronunciation and the modern one. I cannot judge which is truly correct, but my body is reacting to the ancient pronunciation.

Continued: Changes caused by Tibetan mantra meditation in the ancient pronunciation.

This is a continuation of the previous discussion.

The next day. Immediately after chanting the mantra, I felt sleepy. After chanting the mantra a few times, the sleepiness disappeared, and then I felt a pressure in the area between my eyebrows, as if something was being created in my head. After that, I heard and felt a single drop of water falling. It was a sound and sensation like a drop of water falling on a quiet, still surface. Actually, there was only a sound and sensation, and I didn't see an image of a water droplet falling; if I were to describe the sound and sensation I felt, it would be like that. After that, I was unable to continue meditating due to a slight discomfort and mild nausea, so I ended the meditation for that day (early morning).

Since then, a few days have passed. During that time, I have tried Tibetan mantra meditation several times, but until now, I have felt pressure in the area between my eyebrows and in my head, along with the accompanying discomfort. This may or may not be what Doreen Virtue describes as follows:

"You may feel a dull pressure, like a headache, or a sensation of pain. But don't worry. This sensation is simply because your third eye has been unused for a while, and it's rusty." - "Angel Guidance" by Doreen Virtue.

However, today, that discomfort disappeared, and instead, I felt "heat" coming from inside my head. It's heat that comes out when I chant the mantra.

Until now, the vibrations of the mantra felt irregular, but recently, they have become more stable.

The next day. The feeling of heat or pressure in the area between my eyebrows continued even after I woke up in the morning.

Since I started chanting this mantra, I have noticed that I have been feeling a little more intuitive lately. It's like my intuition has become clearer.

For example, when I was out on the street thinking about what to eat, I felt a sensation on my left side, so I went in that direction. Because there was a certain place there, I turned the corner in that way, and I felt a sensation from the building on the left, so I thought, "I should eat here," and when I looked, there was a store that was different from what I had expected. I thought, "Huh? Is this it?" When I looked closely, the place I had felt initially was part of a group, and it seemed that they also had a store like this. Hmm. So that's how it is... Inspiration is often difficult to convey, especially when it comes to new things, so it's common to use existing images to explain it more clearly. Well, that kind of thing has happened before, so it's not unusual, but this time, the sensation was clearer. It's like my sensitivity has increased. This is the effect of trying this mantra.

I have become more able to distinguish between what feels good and what feels bad. This is relative, compared to before.

I was searching for books related to Tibet in the library and discovered an interesting passage.

According to Tibetan legends, in the past, all men and women could use their third eye. At that time, gods also walked on the earth and lived among humans. Humans forgot that gods could perceive things better, and they tried to replace the gods by doing outrageous things and even trying to kill them. As a punishment, the third eye of humans was closed. "The Third Eye" (by Lobzang Rampa).

When I searched online, the book was suspected of being a forgery, and there were questions about the author. However, even if that is the case, I speculate that this legend is probably based on something real. I don't have any Tibetan acquaintances, so I can't confirm it, but I would like to ask if I have the opportunity.

The book describes a secret method of drilling a hole in the bone between the eyebrows and injecting special herbs, which is said to maximize the ability of the third eye. This is interesting, but I'm not sure if there were actually cases where a hole was drilled in the bone. As a result, it seems that one can see auras or read other people's minds. Such abilities are often seen in Tibetan stories, so I think there are actually people who have such abilities, and perhaps some still do. However, I don't know much about the secret method of drilling the bone. Perhaps such a school of thought once existed.

I have read about other books that simply mention applying herbs to the forehead. I seem to remember that it was described as herbs that would cause severe pain even when applied to the forehead.

Depending on how you look at it, it seems that meditation can be understood in that way. Some schools seem to say that.

Unlike simply thinking about things logically, it first requires a state of mind where the mind is calm and quiet, like a mirror. Then, by gently placing the object in that mind (a metaphor), you can observe the object from various angles and understand it deeply. There is a school of thought that says this is meditation, and that makes sense.

What is meant by "a calm mind" here is the "cessation of the functions of the mind" as mentioned in the Yoga Sutras. Although the definition has been quoted before, if you read it literally, you might think, "Is it meaningful to stop the mind and not think about anything?" However, what is being said here is simply to stop the "fluctuations" of the mind, so higher-level observational abilities are not extinguished.

For example, the following explanation is given in Theosophy:
"The cessation of thought is a necessary preliminary for working on higher planes." (omitted) "Patanjali defined yoga as chitta-vriti-nirodha, which means the restriction of the fluctuations of the chitta (mind)." (omitted) "Yoga is the suppression of all waves and changes within the mental body. "Theosophy: A Summary 3, Mental Body (by Arthur E. Powell)."

If you can achieve the state described in the Yoga Sutras, your mind will no longer be swayed by external stimuli, and you will be able to maintain a calm and clear mind like a quiet water surface.

In that quiet state, a higher consciousness "intentionally" selects an object and observes it, and that is what is called meditation.

The higher consciousness is the Buddhi (intellect) of the Causal Body in Theosophy, and when the lower mental body is in a quiet state, the Causal Body emerges.

A common misunderstanding of the Yoga Sutras is that some people think that the Buddhi (intellect) of the Causal Body is extinguished, but it seems that is not the case. What is extinguished is the "waves of thought" called Vrittis (waves) that appear in the Citta (mind).

It makes sense that meditation is understood as quietly observing and deeply understanding an object in a state where the Vrittis (waves) of the Citta (mind) have been extinguished (stopped).

In yoga, there is a basic principle that anything seen or heard during meditation is not important. However, this is a record of a meditation experience similar to that.

One morning, I was meditating at the yoga center as usual. It was November 30th.
Recently, I have been trying a meditation where I repeat Tibetan mantras in my mind, using the ancient pronunciation. While doing that, suddenly a vision appeared in front of me, and the god Hanuman appeared, dancing on the altar and on the seat in front of it.



In yoga, there is a basic principle that anything seen or heard during meditation is not important. However, this is a record of a meditation experience similar to that.

One morning, I was meditating at the yoga center as usual. It was November 30th.
Recently, I have been trying a meditation where I repeat Tibetan mantras in my mind, using the ancient pronunciation. While doing that, suddenly a vision appeared in front of me, and the god Hanuman appeared, dancing on the altar and on the seat in front of it.