Yoga asanas (poses) that lead to a meditative state.
When people think of yoga, they often imagine it as a form of exercise, but in reality, asanas are more like postures or poses than sports or gymnastics. While yoga is often associated with movement, the asanas (poses) in yoga are actually a preparation for meditation.
There are different levels described in texts like Patanjali's Yoga Sutras, starting with ethical principles (yamas and niyamas), then asanas (poses), and progressing to meditation.
Therefore, while asanas are often presented as separate from meditation in these texts, they are actually interconnected. The body is closely connected to the state of the mind, so it is important to prepare the body through asanas.
There are various styles of yoga, such as Hatha yoga, Ashtanga yoga, and hot yoga, which emphasize exercise and strength, while Sivananda yoga focuses more on meditation with less physical exertion. Regardless of the style, the ultimate goal of yoga is to reach a meditative state, but some styles are more suitable for certain people.
The people who attend different yoga classes also have different qualities. Those who attend Hatha or Ashtanga yoga tend to focus on strength and the difficulty of the poses, while those who attend Sivananda yoga seem to view the asanas as a form of exercise for maintaining physical health and prioritize meditation.
People who attend Hatha or hot yoga classes often perform different poses and sequences to improve flexibility, while Sivananda yoga typically involves the same poses and sequences every time.
This consistency of performing the same poses and sequences is actually the best for meditation.
The mind tends to seek novelty, so people may enjoy learning new things in Hatha or hot yoga, but for meditation, such novelty can be a distraction. While new yoga styles are constantly being developed, they can also be a distraction for the mind.
By performing the same poses and sequences consistently, one can become more aware of subtle differences in their daily experience. Even though the poses are the same, variations can be introduced to accommodate different levels of difficulty.
While it may be good to try different poses occasionally, it is generally more beneficial for meditation to perform the same poses and sequences consistently.
In Sivananda yoga, savasana (corpse pose) is performed between poses, which also contributes to meditation.
While there are many different types of yoga, Sivananda yoga may seem relatively simple and less popular, but it is well-suited for meditation.
The fact that it doesn't attract people with superficial psychic abilities is also a plus. In some spiritual practices, there can be people with incomplete psychic abilities who can be troublesome, but that is not the case with Sivananda yoga.
The fact that it is open to everyone and does not require initiation like a religion is also a good thing.
In Japan, it is said that Sivananda yoga studios often struggle because the asanas (poses) are relatively easy, so students quickly master them and become bored, leading to high turnover. Therefore, Sivananda yoga studios in Japan tend to have a short lifespan, but this may be because people misunderstand yoga as simply an exercise. If the focus were shifted to meditation, Sivananda yoga might be reevaluated.
However, this would require a higher level of expertise from the instructors, which could be challenging for some studios.
There are different levels described in texts like Patanjali's Yoga Sutras, starting with ethical principles (yamas and niyamas), then asanas (poses), and progressing to meditation.
Therefore, while asanas are often presented as separate from meditation in these texts, they are actually interconnected. The body is closely connected to the state of the mind, so it is important to prepare the body through asanas.
There are various styles of yoga, such as Hatha yoga, Ashtanga yoga, and hot yoga, which emphasize exercise and strength, while Sivananda yoga focuses more on meditation with less physical exertion. Regardless of the style, the ultimate goal of yoga is to reach a meditative state, but some styles are more suitable for certain people.
The people who attend different yoga classes also have different qualities. Those who attend Hatha or Ashtanga yoga tend to focus on strength and the difficulty of the poses, while those who attend Sivananda yoga seem to view the asanas as a form of exercise for maintaining physical health and prioritize meditation.
People who attend Hatha or hot yoga classes often perform different poses and sequences to improve flexibility, while Sivananda yoga typically involves the same poses and sequences every time.
This consistency of performing the same poses and sequences is actually the best for meditation.
The mind tends to seek novelty, so people may enjoy learning new things in Hatha or hot yoga, but for meditation, such novelty can be a distraction. While new yoga styles are constantly being developed, they can also be a distraction for the mind.
By performing the same poses and sequences consistently, one can become more aware of subtle differences in their daily experience. Even though the poses are the same, variations can be introduced to accommodate different levels of difficulty.
While it may be good to try different poses occasionally, it is generally more beneficial for meditation to perform the same poses and sequences consistently.
In Sivananda yoga, savasana (corpse pose) is performed between poses, which also contributes to meditation.
While there are many different types of yoga, Sivananda yoga may seem relatively simple and less popular, but it is well-suited for meditation.
The fact that it doesn't attract people with superficial psychic abilities is also a plus. In some spiritual practices, there can be people with incomplete psychic abilities who can be troublesome, but that is not the case with Sivananda yoga.
The fact that it is open to everyone and does not require initiation like a religion is also a good thing.
In Japan, it is said that Sivananda yoga studios often struggle because the asanas (poses) are relatively easy, so students quickly master them and become bored, leading to high turnover. Therefore, Sivananda yoga studios in Japan tend to have a short lifespan, but this may be because people misunderstand yoga as simply an exercise. If the focus were shifted to meditation, Sivananda yoga might be reevaluated.
However, this would require a higher level of expertise from the instructors, which could be challenging for some studios.
The pain of cooking and the sensation of eating.
It has been a while since the previous conversation. Although it has been some time since I started feeling pain in my heart when I hurt plants, it has become increasingly difficult for me to cook with fresh ingredients.
For example, lettuce and cabbage. If the vegetables have been left out for a few days and the "vegetable consciousness" has faded, that is fine. However, the fresher the vegetables, the more they "scream" in pain when I tear or cut their leaves, and that pain pierces my heart, making me feel distressed. At first, they scream loudly, but then I feel a numbness, as if they are about to faint. I feel that cabbage is more painful than lettuce.
Therefore, I have been letting cabbage and lettuce sit in the refrigerator for a few days until they become "quiet" before eating them. Nutritionally, fresh vegetables are probably better, but...
Regarding meat, since it has already been dead for some time, I don't think it "screams" in pain during cooking. However, like the previous time, animal-based ingredients such as meat and eggs sometimes seem to have "resentment" associated with them. Therefore, I try to avoid them as much as possible.
So, I think it is best to avoid fresh ingredients when cooking and to avoid animal products when eating.
According to Ayurveda, milk and cheese are not very good, but I consume cheese regularly for nutritional balance. Cheese doesn't "scream" in pain, so I can enjoy it.
With vegetables, some scream and others don't. Root vegetables seem to be quiet. Rice is fine, and wheat is also okay.
Proponents of organic vegetables and vegetarians often choose fresh ingredients. However, for the reasons mentioned above, I am not good with some fresh vegetables. I can eat them, though.
Perhaps it would be better if someone else cooked with fresh vegetables, and I just ate them.
Some people promote natural food in cooking, but this should be considered separately in terms of substance and aura. While natural food may seem healthy, it often contains various impurities and can easily breed bacteria, so careful management and cooking are necessary. In reality, factory-made ingredients may be safer and more nutritious.
However, the aura that is incorporated through food is more important. In terms of the amount of aura contained in food, natural food has much more. Therefore, even if the ingredients are dangerous, the aura of natural food is often preferable.
Natural food is made by human hands, so the aura of the person making it is transferred to the ingredients. Even frozen food can taste different when heated in a frying pan, because the aura of the cook is embedded in the frozen food.
If you are considering safety and nutritional value, factory-made food is better. However, in terms of aura, it is closer to homemade cooking.
Humans are surprisingly resilient, so if you can obtain fresh, natural food and put in the effort to cook it, that is ideal. However, if the ingredients "scream" in pain during cooking, as I experience, you should pay attention to that.
Some people become vegetarians because they feel it is cruel to eat meat, and I basically agree. However, even if you are a vegetarian, the ingredients still "scream" in pain, so I think it is somewhat the same. It is a matter of degree, and in any case, humans cannot survive without eating something, so I think it is better to eat more plants.
I have sometimes interpreted this as a sin that humans inevitably commit in life, and it may be interpreted as something like the "original sin." However, there are many plants that do not mind being eaten by humans, so I have recently been interpreting it as "well, it's okay." There are still many mysteries surrounding this, but I sometimes wonder if the logic of the food chain is correct. I will continue to observe and see what happens.
For example, lettuce and cabbage. If the vegetables have been left out for a few days and the "vegetable consciousness" has faded, that is fine. However, the fresher the vegetables, the more they "scream" in pain when I tear or cut their leaves, and that pain pierces my heart, making me feel distressed. At first, they scream loudly, but then I feel a numbness, as if they are about to faint. I feel that cabbage is more painful than lettuce.
Therefore, I have been letting cabbage and lettuce sit in the refrigerator for a few days until they become "quiet" before eating them. Nutritionally, fresh vegetables are probably better, but...
Regarding meat, since it has already been dead for some time, I don't think it "screams" in pain during cooking. However, like the previous time, animal-based ingredients such as meat and eggs sometimes seem to have "resentment" associated with them. Therefore, I try to avoid them as much as possible.
So, I think it is best to avoid fresh ingredients when cooking and to avoid animal products when eating.
According to Ayurveda, milk and cheese are not very good, but I consume cheese regularly for nutritional balance. Cheese doesn't "scream" in pain, so I can enjoy it.
With vegetables, some scream and others don't. Root vegetables seem to be quiet. Rice is fine, and wheat is also okay.
Proponents of organic vegetables and vegetarians often choose fresh ingredients. However, for the reasons mentioned above, I am not good with some fresh vegetables. I can eat them, though.
Perhaps it would be better if someone else cooked with fresh vegetables, and I just ate them.
Some people promote natural food in cooking, but this should be considered separately in terms of substance and aura. While natural food may seem healthy, it often contains various impurities and can easily breed bacteria, so careful management and cooking are necessary. In reality, factory-made ingredients may be safer and more nutritious.
However, the aura that is incorporated through food is more important. In terms of the amount of aura contained in food, natural food has much more. Therefore, even if the ingredients are dangerous, the aura of natural food is often preferable.
Natural food is made by human hands, so the aura of the person making it is transferred to the ingredients. Even frozen food can taste different when heated in a frying pan, because the aura of the cook is embedded in the frozen food.
If you are considering safety and nutritional value, factory-made food is better. However, in terms of aura, it is closer to homemade cooking.
Humans are surprisingly resilient, so if you can obtain fresh, natural food and put in the effort to cook it, that is ideal. However, if the ingredients "scream" in pain during cooking, as I experience, you should pay attention to that.
Some people become vegetarians because they feel it is cruel to eat meat, and I basically agree. However, even if you are a vegetarian, the ingredients still "scream" in pain, so I think it is somewhat the same. It is a matter of degree, and in any case, humans cannot survive without eating something, so I think it is better to eat more plants.
I have sometimes interpreted this as a sin that humans inevitably commit in life, and it may be interpreted as something like the "original sin." However, there are many plants that do not mind being eaten by humans, so I have recently been interpreting it as "well, it's okay." There are still many mysteries surrounding this, but I sometimes wonder if the logic of the food chain is correct. I will continue to observe and see what happens.
A simple method for becoming a Shinto shrine maiden.
A "shinigami" is someone who judges whether the insights gained through spiritual inspiration are correct. In ancient times, this involved determining whether a divine oracle was truly from a god or merely a trick of evil spirits or animals.
There seem to be various methods and schools of thought that use water, but there appears to be a simple method like the following:
"What connection do you have with me, and with the me of now?" - "The Mysteries of Shinto" (by Yama-kage Hiroo).
This is a method from Yama-kage Shinto, and it seems like a good way for ordinary people to easily determine the truth.
The same book also states the following:
"The initial distractions are often trivial, but as one's practice progresses, more elaborate and impressive words may arise in the mind. In reality, most of these are still distractions. The problem is that these thoughts come in the form of divine revelations or spiritual guidance. Therefore, whenever one receives what appears to be a revelation or guidance, it must be judged (examined, which is called "shinigami")." - "The Mysteries of Shinto" (by Yama-kage Hiroo).
I vaguely remember a method that used water, but I don't remember the details clearly. It might have involved preparing a container of still water and observing its surface.
I'm sure there are other methods as well, but I'm not very familiar with ancient Shinto, so this is all I know.
It seems that "shinigami" are not commonly practiced in spiritual or witch-related circles. In the case of witchcraft, they often use their vision (or spiritual sight) to see the entity they are communicating with and determine its nature, which results in a very high accuracy rate.
There seem to be various methods and schools of thought that use water, but there appears to be a simple method like the following:
"What connection do you have with me, and with the me of now?" - "The Mysteries of Shinto" (by Yama-kage Hiroo).
This is a method from Yama-kage Shinto, and it seems like a good way for ordinary people to easily determine the truth.
The same book also states the following:
"The initial distractions are often trivial, but as one's practice progresses, more elaborate and impressive words may arise in the mind. In reality, most of these are still distractions. The problem is that these thoughts come in the form of divine revelations or spiritual guidance. Therefore, whenever one receives what appears to be a revelation or guidance, it must be judged (examined, which is called "shinigami")." - "The Mysteries of Shinto" (by Yama-kage Hiroo).
I vaguely remember a method that used water, but I don't remember the details clearly. It might have involved preparing a container of still water and observing its surface.
I'm sure there are other methods as well, but I'm not very familiar with ancient Shinto, so this is all I know.
It seems that "shinigami" are not commonly practiced in spiritual or witch-related circles. In the case of witchcraft, they often use their vision (or spiritual sight) to see the entity they are communicating with and determine its nature, which results in a very high accuracy rate.
Meditation using ancient mantras brings changes to the chest.
I was chanting a mantra using the ancient method of chanting "Om," and I felt a sensation in my chest.
Originally, after the Kundalini energy became dominant in the Anahata chakra, my chest area was already filled with energy. However, today, I felt like a core, a space, or a room, a heart-shaped space, suddenly appeared in the center of that area.
I wasn't specifically focusing on the Anahata chakra in my chest, but I was basically focusing on the area around the pineal gland in the space between my eyebrows and the back of my head while chanting the mantra and meditating. However, whenever I use this ancient method of chanting, I always feel like something inside my head is cracking and breaking apart into fragments, but today, that sensation occurred in my chest area.
Before chanting the mantra, I didn't feel any tension or anything like that in that area. But when I started meditating, it was like something that was originally still started to liquefy and move around like an earthquake, and cracks began to appear. Today, that happened in my chest area.
With this mantra, I previously experienced a shift towards the Ajna chakra. However, I haven't emphasized this mantra much since then, and I haven't relied on it when the area around my crown chakra opened. However, it seems that the effects of this mantra have been subtly working.
The ancient Tibetan mantras have a first half and a second half. It seems that the first half affects the Ajna chakra, while the second half affects the Anahata chakra. This is based on my personal and subjective feelings.
After that, the sensation changed, and it felt like a fluid mass formed in my head and chest.
I will continue to observe the situation.
Originally, after the Kundalini energy became dominant in the Anahata chakra, my chest area was already filled with energy. However, today, I felt like a core, a space, or a room, a heart-shaped space, suddenly appeared in the center of that area.
I wasn't specifically focusing on the Anahata chakra in my chest, but I was basically focusing on the area around the pineal gland in the space between my eyebrows and the back of my head while chanting the mantra and meditating. However, whenever I use this ancient method of chanting, I always feel like something inside my head is cracking and breaking apart into fragments, but today, that sensation occurred in my chest area.
Before chanting the mantra, I didn't feel any tension or anything like that in that area. But when I started meditating, it was like something that was originally still started to liquefy and move around like an earthquake, and cracks began to appear. Today, that happened in my chest area.
With this mantra, I previously experienced a shift towards the Ajna chakra. However, I haven't emphasized this mantra much since then, and I haven't relied on it when the area around my crown chakra opened. However, it seems that the effects of this mantra have been subtly working.
The ancient Tibetan mantras have a first half and a second half. It seems that the first half affects the Ajna chakra, while the second half affects the Anahata chakra. This is based on my personal and subjective feelings.
After that, the sensation changed, and it felt like a fluid mass formed in my head and chest.
I will continue to observe the situation.
The pillar of energy extends downwards.
This is a continuation of the previous discussion.
As I chanted the ancient mantra, I felt a sensation in my chest. I continued chanting, and then I felt the same sensation in my abdomen, around the manipura chakra. Soon, it extended down to the perineum, the muladhara chakra. It felt as if an energy column connected from my head to my perineum, a deep blue color.
These are the chakras: the pineal gland or pituitary gland near the back of the head, and the chest and abdomen, which are particularly strong areas.
In the latter part of the mantra, I felt a connection from my head to my lower body, so I repeated that part several times.
After that, I chanted the entire mantra, and I felt a slight sensation at the top of my head.
According to the book where this mantra is written, the first part of the mantra represents higher consciousness, while the second part influences lower levels of consciousness. Until recently, I didn't pay much attention to the distinction between the first and second parts, but in the past few days, I've been chanting only the second part to feel the difference.
The book also states that the number of syllables determines what is connected. This mantra is currently 6 syllables or 4 syllables, but in the ancient way of chanting, "Om" is two syllables, "Aum," and the first part is 7 syllables, while the second part is 6 syllables.
And that is the key to transforming consciousness.
The awakening and activation of the "Lotus Jewel" is considered by some to be: The awakening of the sixth sense is achieved by accurately chanting the second line of the mantra (Om Tat Sat Om), which allows the person's body and mind to receive sacred understanding, spiritual perception, and spiritual meaning. This is one aspect of opening the third eye. When the third eye is opened, spiritual senses are added to the person's five senses. However, if the seventh sense is awakened, that is, if the jewel within the lotus is discovered, one transcends the world of sensations and ascends to become one with the absolute source of all existence. This is the most desirable thing. "The True Meaning of Yoga" (by M. Dorril).
When I first read this, I thought it was just something interesting, but seeing the changes in my sensations over the past few days, I feel that this description is quite real.
As I chanted the ancient mantra, I felt a sensation in my chest. I continued chanting, and then I felt the same sensation in my abdomen, around the manipura chakra. Soon, it extended down to the perineum, the muladhara chakra. It felt as if an energy column connected from my head to my perineum, a deep blue color.
These are the chakras: the pineal gland or pituitary gland near the back of the head, and the chest and abdomen, which are particularly strong areas.
In the latter part of the mantra, I felt a connection from my head to my lower body, so I repeated that part several times.
After that, I chanted the entire mantra, and I felt a slight sensation at the top of my head.
According to the book where this mantra is written, the first part of the mantra represents higher consciousness, while the second part influences lower levels of consciousness. Until recently, I didn't pay much attention to the distinction between the first and second parts, but in the past few days, I've been chanting only the second part to feel the difference.
The book also states that the number of syllables determines what is connected. This mantra is currently 6 syllables or 4 syllables, but in the ancient way of chanting, "Om" is two syllables, "Aum," and the first part is 7 syllables, while the second part is 6 syllables.
And that is the key to transforming consciousness.
The awakening and activation of the "Lotus Jewel" is considered by some to be: The awakening of the sixth sense is achieved by accurately chanting the second line of the mantra (Om Tat Sat Om), which allows the person's body and mind to receive sacred understanding, spiritual perception, and spiritual meaning. This is one aspect of opening the third eye. When the third eye is opened, spiritual senses are added to the person's five senses. However, if the seventh sense is awakened, that is, if the jewel within the lotus is discovered, one transcends the world of sensations and ascends to become one with the absolute source of all existence. This is the most desirable thing. "The True Meaning of Yoga" (by M. Dorril).
When I first read this, I thought it was just something interesting, but seeing the changes in my sensations over the past few days, I feel that this description is quite real.
To live as a Native American and as a sage (a doctor who deals with herbs).
I had forgotten about it for a while, but when I had an out-of-body experience as a child, I saw past lives and remembered being born as a Native American near Sedona, where I was a sage (a healer who used herbs).
The trigger for this memory was a comment from a spiritual counselor I visited in Sedona a while ago. I didn't specifically ask about past lives, but when she looked at me, she said, "You've lived here before," and that one sentence brought back a flood of memories.
The memory was vivid for a while after the out-of-body experience, but I had forgotten it over the decades. However, that one comment brought it all back.
I don't know the exact dates, but the counselor estimated it was about 270 years ago, so around 1720.
My memory is that I was born around 1700, and by the time I was around 30, I had a wife and children. I believe I was killed by white people with guns around 1720. My wife and children were also killed, and I watched from above as my family was murdered by white people. My wife tried to escape from the white people's horses, but she was shot and killed along with my children.
Because of this memory, I felt resentment towards white people when I first traveled or went on business trips to the United States. I don't feel that way as much now, but sometimes I still see the faces of the white people who killed me.
When I was born, my village was peaceful, and white people rarely visited. However, as I grew older and had a family, white people started to appear more frequently.
They didn't attack immediately. At first, they would come and mock Native American culture. I was a sage, but white people were materialists, so they said that herbs couldn't cure anything and that only chemicals could, and they would laugh at and ridicule Native American medicine.
They would start by giving away medicine for free, and then, once people became dependent on it, they would take money or other valuables. In this case, it seems they decided that it would be more efficient to kill the entire village with guns than to steal their property through trade.
I think there was probably about 10 years or more of time before the massacre. It's unlikely they could conquer the interior quickly, and if they were going to attack, they would do it all at once. So, they were probably subtly investigating the area before launching a full-scale attack.
When they gave away free medicine, I, as the village sage, started giving out chemical medicines instead of traditional ones. They actually worked quite well.
I thought they were effective, but some of the villagers, especially the elderly, said that the traditional medicines were better. As a sage, I thought, "Well, if they say it works, then it must," so I tried to create medicines that would meet their needs.
Nowadays, doctors diagnose and prescribe medicine, but in the past, Native American healers also used "prayer."
"Prayer" was a very lively activity, involving chanting, singing, and playing drums for hours, and dancing to encourage patients.
In Japan, "prayer" is often associated with quiet prayer in a church, but in this case, it involved chanting mantras aloud to raise the patient's life energy and heal them on a spiritual level.
I don't remember the exact melodies, but I remember the overall atmosphere. It was very noisy and echoed throughout the village. They would continue this until the patient felt better. The person performing the prayer would raise and lower their hands, walk around the patient's bed, and it was very tiring, even for the person performing the prayer.
Sometimes they would do it for half a day or even a full day, and they would try to encourage the patient through dance and song, providing emotional support. Sometimes the medicine alone was enough to heal the patient, but in other cases, it was about being there for them and providing emotional support.
In return, the patient's family would give them something as a reward, usually something of value.
Speaking of dancing, the festivals were also a lot of fun. Because I had very strong legs and hips, I would do a dance that involved bending at the waist and moving my legs and hips in a very intricate and intense way for a long time, and everyone in the village would do it around a campfire.
In my early childhood, there were no white people, and it was a very peaceful time, and I think every day was happy. Especially, the festival days were the best.
As I grew up, I chose medicine as a profession, learned the methods from the village doctor, became independent, got married, had children, and then the white people attacked and massacred the entire village.
The white people in America probably resent people like me who have such memories. I don't particularly hate white people, but sometimes those memories come back.
By the way, the village elder had been passing down a secret from ancient times.
I wasn't old enough to know the details of that secret, nor was I born into the family that would inherit it, but I've heard rumors. It was said to be knowledge of traversing the stars or a prophecy of the future.
I probably knew that I would be killed, and I decided to reincarnate, thinking that would be enough. Spirits can travel through time, but they often see the end of the previous life from the perspective of that time. They can also transcend time, but they tend to experience life in accordance with the era.
I think in my previous life, I was a mathematician or scientist in Europe, working in a profession that required a lot of brainpower. Because I had continued a life that focused too much on my intellect, I wanted to regain balance, so I chose to be a Native American, living in harmony with nature. Although white people had already flooded into America at that time, I reincarnated at that moment, so I was able to live as a Native American and learn a way of life in harmony with nature, even though I knew I would be killed.
So, in a sense, I accepted that I would be killed and decided to reincarnate. However, even though I accepted it and reincarnated, being killed is still a very unpleasant experience, and it leaves a lingering feeling. It's hard to accept death, even if you try to rationalize it.
Well, that's just a story from the past, and now I basically live without worrying about such things. However, sometimes I remember my life as a Native American.
The house was a cone-shaped structure with a thatched roof. On the day of the attack, I was preparing medicine or something inside the house.
Suddenly, I heard loud noises and screams from outside, and when I went outside to see what was happening, I saw villagers running away while being chased and killed by white people on horseback.
The white people were pointing guns at the Native Americans with contemptuous expressions and shouting with joy. Some of the Native Americans resisted, but they were all shot and killed. I was watching this massacre in horror.
I could have resisted, but the difference in power and the mobility of the horses on horseback were overwhelming. Moreover, I knew that this day would come, so I realized that this was the end.
One of the white people, who had been chasing the other villagers while shouting, suddenly walked slowly towards me on horseback. He seemed to have come to observe me, who wasn't running away. I remember his face, and I remember the feeling of being observed with an expressionless face that was about 30% curious, as if he was wondering, "Why aren't you running away?"
I realized that he was luring me to run away, so I realized that this was the end. I stood straight and looked at his face for a while, and then I closed my eyes.
After a few seconds, a gunshot rang out in front of me, and a bullet pierced my head, probably between my eyebrows or on my face, and I fell down and died. It was a single shot. Almost immediately, my soul or spirit left my body and looked down at my body, and I could also see the white person who killed me.
My family was killed, the villagers were massacred, and the white person who killed me was standing there with the same expressionless face after killing everyone.
After that, white people moved into the place where the village used to be. They were the victors, and their families had a kind of laughter or a sense of triumph over the Native Americans, a heart that trampled on people. That's how America was created. Those white people are now ruling America. Those are the savage white people. That was my impression at the time.
The village, which was like a paradise, disappeared, and only the white people's town remained. That's what happened in the village where I lived.
... Well, this might just be a dream, or perhaps I'm just remembering a movie I saw when I was a child. I don't know if it's true. However, I don't think it's something that can be easily reproduced just by watching a movie.
The trigger for this memory was a comment from a spiritual counselor I visited in Sedona a while ago. I didn't specifically ask about past lives, but when she looked at me, she said, "You've lived here before," and that one sentence brought back a flood of memories.
The memory was vivid for a while after the out-of-body experience, but I had forgotten it over the decades. However, that one comment brought it all back.
I don't know the exact dates, but the counselor estimated it was about 270 years ago, so around 1720.
My memory is that I was born around 1700, and by the time I was around 30, I had a wife and children. I believe I was killed by white people with guns around 1720. My wife and children were also killed, and I watched from above as my family was murdered by white people. My wife tried to escape from the white people's horses, but she was shot and killed along with my children.
Because of this memory, I felt resentment towards white people when I first traveled or went on business trips to the United States. I don't feel that way as much now, but sometimes I still see the faces of the white people who killed me.
When I was born, my village was peaceful, and white people rarely visited. However, as I grew older and had a family, white people started to appear more frequently.
They didn't attack immediately. At first, they would come and mock Native American culture. I was a sage, but white people were materialists, so they said that herbs couldn't cure anything and that only chemicals could, and they would laugh at and ridicule Native American medicine.
They would start by giving away medicine for free, and then, once people became dependent on it, they would take money or other valuables. In this case, it seems they decided that it would be more efficient to kill the entire village with guns than to steal their property through trade.
I think there was probably about 10 years or more of time before the massacre. It's unlikely they could conquer the interior quickly, and if they were going to attack, they would do it all at once. So, they were probably subtly investigating the area before launching a full-scale attack.
When they gave away free medicine, I, as the village sage, started giving out chemical medicines instead of traditional ones. They actually worked quite well.
I thought they were effective, but some of the villagers, especially the elderly, said that the traditional medicines were better. As a sage, I thought, "Well, if they say it works, then it must," so I tried to create medicines that would meet their needs.
Nowadays, doctors diagnose and prescribe medicine, but in the past, Native American healers also used "prayer."
"Prayer" was a very lively activity, involving chanting, singing, and playing drums for hours, and dancing to encourage patients.
In Japan, "prayer" is often associated with quiet prayer in a church, but in this case, it involved chanting mantras aloud to raise the patient's life energy and heal them on a spiritual level.
I don't remember the exact melodies, but I remember the overall atmosphere. It was very noisy and echoed throughout the village. They would continue this until the patient felt better. The person performing the prayer would raise and lower their hands, walk around the patient's bed, and it was very tiring, even for the person performing the prayer.
Sometimes they would do it for half a day or even a full day, and they would try to encourage the patient through dance and song, providing emotional support. Sometimes the medicine alone was enough to heal the patient, but in other cases, it was about being there for them and providing emotional support.
In return, the patient's family would give them something as a reward, usually something of value.
Speaking of dancing, the festivals were also a lot of fun. Because I had very strong legs and hips, I would do a dance that involved bending at the waist and moving my legs and hips in a very intricate and intense way for a long time, and everyone in the village would do it around a campfire.
In my early childhood, there were no white people, and it was a very peaceful time, and I think every day was happy. Especially, the festival days were the best.
As I grew up, I chose medicine as a profession, learned the methods from the village doctor, became independent, got married, had children, and then the white people attacked and massacred the entire village.
The white people in America probably resent people like me who have such memories. I don't particularly hate white people, but sometimes those memories come back.
By the way, the village elder had been passing down a secret from ancient times.
I wasn't old enough to know the details of that secret, nor was I born into the family that would inherit it, but I've heard rumors. It was said to be knowledge of traversing the stars or a prophecy of the future.
I probably knew that I would be killed, and I decided to reincarnate, thinking that would be enough. Spirits can travel through time, but they often see the end of the previous life from the perspective of that time. They can also transcend time, but they tend to experience life in accordance with the era.
I think in my previous life, I was a mathematician or scientist in Europe, working in a profession that required a lot of brainpower. Because I had continued a life that focused too much on my intellect, I wanted to regain balance, so I chose to be a Native American, living in harmony with nature. Although white people had already flooded into America at that time, I reincarnated at that moment, so I was able to live as a Native American and learn a way of life in harmony with nature, even though I knew I would be killed.
So, in a sense, I accepted that I would be killed and decided to reincarnate. However, even though I accepted it and reincarnated, being killed is still a very unpleasant experience, and it leaves a lingering feeling. It's hard to accept death, even if you try to rationalize it.
Well, that's just a story from the past, and now I basically live without worrying about such things. However, sometimes I remember my life as a Native American.
The house was a cone-shaped structure with a thatched roof. On the day of the attack, I was preparing medicine or something inside the house.
Suddenly, I heard loud noises and screams from outside, and when I went outside to see what was happening, I saw villagers running away while being chased and killed by white people on horseback.
The white people were pointing guns at the Native Americans with contemptuous expressions and shouting with joy. Some of the Native Americans resisted, but they were all shot and killed. I was watching this massacre in horror.
I could have resisted, but the difference in power and the mobility of the horses on horseback were overwhelming. Moreover, I knew that this day would come, so I realized that this was the end.
One of the white people, who had been chasing the other villagers while shouting, suddenly walked slowly towards me on horseback. He seemed to have come to observe me, who wasn't running away. I remember his face, and I remember the feeling of being observed with an expressionless face that was about 30% curious, as if he was wondering, "Why aren't you running away?"
I realized that he was luring me to run away, so I realized that this was the end. I stood straight and looked at his face for a while, and then I closed my eyes.
After a few seconds, a gunshot rang out in front of me, and a bullet pierced my head, probably between my eyebrows or on my face, and I fell down and died. It was a single shot. Almost immediately, my soul or spirit left my body and looked down at my body, and I could also see the white person who killed me.
My family was killed, the villagers were massacred, and the white person who killed me was standing there with the same expressionless face after killing everyone.
After that, white people moved into the place where the village used to be. They were the victors, and their families had a kind of laughter or a sense of triumph over the Native Americans, a heart that trampled on people. That's how America was created. Those white people are now ruling America. Those are the savage white people. That was my impression at the time.
The village, which was like a paradise, disappeared, and only the white people's town remained. That's what happened in the village where I lived.
... Well, this might just be a dream, or perhaps I'm just remembering a movie I saw when I was a child. I don't know if it's true. However, I don't think it's something that can be easily reproduced just by watching a movie.
Everyone is enlightened.
Since Anahata became dominant, it feels as if everyone has come to a realization, but recently, I've been wondering why people who seem to have achieved enlightenment still exhibit strange behaviors.
They seem to be struggling with something, or cursing someone, or feeling superior by showing off over trivial things... Are they truly enlightened? Why are they doing such things?
It's possible that this is just an illusion I'm perceiving. I've been grappling with this question for a long time.
The world, as it appears to me, is reflected through the mirror of "myself," and I've come to feel that what I see isn't the true reality.
In yoga, it's often said that Tamas obscures our vision and leads to dullness. However, I've been wondering if it's not just Tamas, but also Rajas, the active principle, and even Sattva, the pure principle, that can obscure our vision and lead us to act actively or purely.
Recently, as I've continued Vipassana meditation, I've felt that an understanding of what these principles are has been emerging.
Specifically, I used to simply think that "everyone is enlightened," but then, as I continued Vipassana meditation in a slow-motion state, I realized that in that slow-motion state, I don't feel that "everyone is enlightened."
Instead, what feels more appropriate for that slow-motion Vipassana state is the feeling of "as it is."
In other words, this slow-motion Vipassana state is what Dzogchen calls "naked awareness" (rikpa), and the fact that I don't feel that "everyone is enlightened" in that state suggests that the feeling of "everyone is enlightened" is not the original state, but rather an illusion.
If the feeling of "everyone is enlightened" were the original state, I would feel that "everyone is enlightened" even in the slow-motion Vipassana state. The absence of that feeling suggests that it's an illusion caused by the obscuring principles mentioned earlier.
For me, the feeling of "everyone is enlightened" means that I perceive everyone as having a pure, clear, and obvious consciousness. However, that's probably not the reality, so if I perceive it that way, it's likely an illusion. Until recently, the basis for this suspicion was unclear.
However, recently, as I've continued to observe in that slow-motion Vipassana state, I've come to believe that it's indeed an illusion.
More than that, the phrase "as it is" resonates with me more now.
In a poem by Dzogchen, it says:
The true nature of all phenomena is non-dual.
Each individual phenomenon is beyond the limits of the mind's creation.
There is no concept that can define what is as it is.
Nevertheless, appearances continue to manifest. All is well.
Since everything is already accomplished, let go of the disease of effort,
and remain in the state of samadhi, which is being completely as it is.
"The Teachings of Dzogchen" (by Namkhai Norbu)
This suggests that it's more important to let go of the mental illusion of "everyone being enlightened" and to remain in the state of samadhi, which is being "as it is."
They seem to be struggling with something, or cursing someone, or feeling superior by showing off over trivial things... Are they truly enlightened? Why are they doing such things?
It's possible that this is just an illusion I'm perceiving. I've been grappling with this question for a long time.
The world, as it appears to me, is reflected through the mirror of "myself," and I've come to feel that what I see isn't the true reality.
In yoga, it's often said that Tamas obscures our vision and leads to dullness. However, I've been wondering if it's not just Tamas, but also Rajas, the active principle, and even Sattva, the pure principle, that can obscure our vision and lead us to act actively or purely.
Recently, as I've continued Vipassana meditation, I've felt that an understanding of what these principles are has been emerging.
Specifically, I used to simply think that "everyone is enlightened," but then, as I continued Vipassana meditation in a slow-motion state, I realized that in that slow-motion state, I don't feel that "everyone is enlightened."
Instead, what feels more appropriate for that slow-motion Vipassana state is the feeling of "as it is."
In other words, this slow-motion Vipassana state is what Dzogchen calls "naked awareness" (rikpa), and the fact that I don't feel that "everyone is enlightened" in that state suggests that the feeling of "everyone is enlightened" is not the original state, but rather an illusion.
If the feeling of "everyone is enlightened" were the original state, I would feel that "everyone is enlightened" even in the slow-motion Vipassana state. The absence of that feeling suggests that it's an illusion caused by the obscuring principles mentioned earlier.
For me, the feeling of "everyone is enlightened" means that I perceive everyone as having a pure, clear, and obvious consciousness. However, that's probably not the reality, so if I perceive it that way, it's likely an illusion. Until recently, the basis for this suspicion was unclear.
However, recently, as I've continued to observe in that slow-motion Vipassana state, I've come to believe that it's indeed an illusion.
More than that, the phrase "as it is" resonates with me more now.
In a poem by Dzogchen, it says:
The true nature of all phenomena is non-dual.
Each individual phenomenon is beyond the limits of the mind's creation.
There is no concept that can define what is as it is.
Nevertheless, appearances continue to manifest. All is well.
Since everything is already accomplished, let go of the disease of effort,
and remain in the state of samadhi, which is being completely as it is.
"The Teachings of Dzogchen" (by Namkhai Norbu)
This suggests that it's more important to let go of the mental illusion of "everyone being enlightened" and to remain in the state of samadhi, which is being "as it is."
During meditation, I heard a mantra that sounded like it belonged to the Shingon sect.
While chanting an ancient mantra, a different mantra resonated in my mind, and at the same time, visual memories of the Shingon Buddhist temple where that mantra originated resurfaced.
While chanting an ancient mantra, a different mantra resonated in my mind, and at the same time, visual memories of the Shingon Buddhist temple where that mantra originated resurfaced.
While chanting an ancient mantra, a different mantra resonated in my mind, and at the same time, visual memories of the Shingon Buddhist temple where that mantra originated resurfaced.The absence of a discrepancy between essence and conscious awareness is what is called Satya (truthfulness).
The Yoga Sutra, a classical scripture, contains writings about Satya.
"Satya" represents the act of upholding honesty. ("Explanation of the Yoga Sutra" by Tsruji Saho)
2-36) For those who are steadfast in honesty (Satya), actions and their consequences follow. ("Integral Yoga" by Swami Satchidananda)
2-36) When a yogi becomes established in the realm of sincerity, he gains the power to obtain the fruits of actions without performing those actions, for himself and for others. ("Raja Yoga" by Swami Vivekananda)
Satya appears relatively early, and in Japan, it is often spoken of as "not lying," which is a moral principle, so it is easy to overlook it as something obvious. However, I feel that the key to Samadhi may lie in this seemingly obvious concept.
This is something that is considered obvious as a moral principle, but it is difficult to put into practice. According to the explanatory texts, it is basically explained as "not lying" and "speaking truthfully." However, I believe that its essence is much more meditative and Samadhi-like (overcoming duality) than that.
The following is an interpretation from the Theosophical system.
In order to be true, it is necessary to have the ability to correctly perceive how much divinity is contained in (the form, whether it is tangible, objective, or words). It is also necessary to have the ability to construct a form that conveys truth as it is. (Omitted) And that leads to the ability described in (this sutra). ("The Light of the Soul" by Alice Bailey)
Here, it says "divinity." In order to be Satya (honest), it is necessary to perceive divinity. Therefore, Satya is much deeper than simply "not lying." And it says that perceiving divinity is only the foundation.
Therefore, the following translation from the Theosophical system resonates more with me.
2-36) When one becomes completely true to all existence, the effects of words and actions manifest immediately. ("The Light of the Soul" by Alice Bailey)
Alternatively, it can be said that it is the absence of a difference between essence and manifest consciousness. I think that is more meaningful than simply "not lying."
"Satya" represents the act of upholding honesty. ("Explanation of the Yoga Sutra" by Tsruji Saho)
2-36) For those who are steadfast in honesty (Satya), actions and their consequences follow. ("Integral Yoga" by Swami Satchidananda)
2-36) When a yogi becomes established in the realm of sincerity, he gains the power to obtain the fruits of actions without performing those actions, for himself and for others. ("Raja Yoga" by Swami Vivekananda)
Satya appears relatively early, and in Japan, it is often spoken of as "not lying," which is a moral principle, so it is easy to overlook it as something obvious. However, I feel that the key to Samadhi may lie in this seemingly obvious concept.
This is something that is considered obvious as a moral principle, but it is difficult to put into practice. According to the explanatory texts, it is basically explained as "not lying" and "speaking truthfully." However, I believe that its essence is much more meditative and Samadhi-like (overcoming duality) than that.
The following is an interpretation from the Theosophical system.
In order to be true, it is necessary to have the ability to correctly perceive how much divinity is contained in (the form, whether it is tangible, objective, or words). It is also necessary to have the ability to construct a form that conveys truth as it is. (Omitted) And that leads to the ability described in (this sutra). ("The Light of the Soul" by Alice Bailey)
Here, it says "divinity." In order to be Satya (honest), it is necessary to perceive divinity. Therefore, Satya is much deeper than simply "not lying." And it says that perceiving divinity is only the foundation.
Therefore, the following translation from the Theosophical system resonates more with me.
2-36) When one becomes completely true to all existence, the effects of words and actions manifest immediately. ("The Light of the Soul" by Alice Bailey)
Alternatively, it can be said that it is the absence of a difference between essence and manifest consciousness. I think that is more meaningful than simply "not lying."
Is it a Dercum's disease or just a foot cramp?
Today was very cold, and while I was sitting in zazen and meditating, the wind coming through the window was chilling my skin and it was very cold. My body was shaking occasionally, and I felt a tingling sensation throughout my body.
At first, I didn't understand what was happening, but then my feet started to tremble, and I felt like my body was moving slightly upwards from the ground. However, my entire weight didn't float off the ground, and my feet remained on the ground, but I felt like my body moved slightly upwards.
I think something similar happened a few days ago, although it wasn't as cold. And today, after the above incident, a few moments later, the muscles near my left knee twitched, and my left leg seemed to float slightly.
I suspect that this is probably a bodily movement caused by cold or some kind of physical spasm, but some people who are serious about their practice might consider this to be Darduri-siddhi.
The true meaning of Darduri-siddhi is as follows:
Shiva Samhita
5-90) Yogis who constantly focus their attention on the Muladhara Chakra will attain Darduri-siddhi. Gradually, they will be able to rise higher and higher above the ground. Darduri-siddhi means "the siddhi of the frog," which refers to the supernatural ability to jump high like a frog.
"Jokyo Konpon Kyoten (Translated by Tsuruji Saho)"
Therefore, I don't think this qualifies as Darduri-siddhi in its true meaning, but some schools of thought consider even a slight "jump" to be Darduri-siddhi as a way to gauge the level of practice.
...But it might just be a leg cramp. I'm not sure. It seems like it might just be because it's cold, but I've never experienced it when it's this cold.
Well, I suppose there's not much I can do about it.
After that, I also felt a tingling sensation near my right knee. Could it be due to lack of exercise?
At first, I didn't understand what was happening, but then my feet started to tremble, and I felt like my body was moving slightly upwards from the ground. However, my entire weight didn't float off the ground, and my feet remained on the ground, but I felt like my body moved slightly upwards.
I think something similar happened a few days ago, although it wasn't as cold. And today, after the above incident, a few moments later, the muscles near my left knee twitched, and my left leg seemed to float slightly.
I suspect that this is probably a bodily movement caused by cold or some kind of physical spasm, but some people who are serious about their practice might consider this to be Darduri-siddhi.
The true meaning of Darduri-siddhi is as follows:
Shiva Samhita
5-90) Yogis who constantly focus their attention on the Muladhara Chakra will attain Darduri-siddhi. Gradually, they will be able to rise higher and higher above the ground. Darduri-siddhi means "the siddhi of the frog," which refers to the supernatural ability to jump high like a frog.
"Jokyo Konpon Kyoten (Translated by Tsuruji Saho)"
Therefore, I don't think this qualifies as Darduri-siddhi in its true meaning, but some schools of thought consider even a slight "jump" to be Darduri-siddhi as a way to gauge the level of practice.
...But it might just be a leg cramp. I'm not sure. It seems like it might just be because it's cold, but I've never experienced it when it's this cold.
Well, I suppose there's not much I can do about it.
After that, I also felt a tingling sensation near my right knee. Could it be due to lack of exercise?
The ohm spreads like the shape of a galaxy, reaching every corner of the room.
I feel that, with myself as the center of the galaxy, the sound "Om" spreads out around me, just like the stars spread out around the galaxy.
Until now... or rather, I suddenly realized that in the past, I used "Om" and mantras to concentrate on the area between my eyebrows. However, gradually, concentration became unnecessary. I think I've written something similar before, but recently, the degree of this has increased.
Even recently, when my aura tended to dissipate, I concentrated on the area between my eyebrows to condense the aura. However, in the case of today, even without concentration, the aura is quite condensed and stable. Therefore, concentration is not necessary.
In that state, when I chant "Om" in my mind while sitting in meditation, previously, there was a reaction in the area between my eyebrows, but there wasn't much of a feeling of it spreading outwards. This morning, I felt that I was at the center of the galaxy, and the sound "Om" resonated throughout the room, or even a slightly wider area. It was a quiet and expansive "Om."
The difference in the state during meditation is that the way I use my eye muscles has changed.
Previously, when I concentrated, my eye muscles would inevitably tense up. However, now, I simply close my eyes lightly from an open state.
There is a similar concept in Zen, such as the meditation of "han-gan" (half-closed eyes). From the perspective of not tensing the eyes, it seems similar. However, with "han-gan," you can still see the surroundings, so I find it easier to close my eyes completely. While "han-gan" forcibly releases eye tension, closing my eyes can lead to tension, but recently, I've been able to relax my eyes quite a bit.
Originally, it is said that in yoga meditation, you should concentrate on the area between your eyebrows, but without using muscle power. That is true, but as you continue meditating, your muscles inevitably tense up. That's why such cautions are given. However, recently, even without concentration, my aura is stable, so the tension in my eyebrows has been released.
In order to enter a Vipassana state, it is necessary to relax and release mental tension. However, in order to maintain the Vipassana state, there is a kind of effort to maintain that state, as if it were the opposite of releasing tension. However, recently, it can be said that this effort to maintain the state is gradually becoming unnecessary.
It seems that you enter a Vipassana state through some means, and initially, effort is required, but that effort becomes unnecessary.
I don't want anyone to misunderstand, but the Vipassana state itself occurs independently of effort. Observation occurs in the depths of consciousness. That being said, observation still exists, but in order to suppress the conscious mind that hinders observation, it is necessary to suppress it at the same level as the conscious mind. You cannot make an effort towards the observing consciousness in Vipassana.
Vipassana can be said to be seeing what was seen by the conscious mind in a place closer to the subconscious. And, it can be said that the Vipassana state occurs only when the conscious mind is suppressed... However, the observing consciousness in Vipassana continues to appear regardless of the conscious mind, but the conscious mind hinders the ability to identify it, so it is necessary to suppress the conscious mind.
And, in this case, the power to suppress the subconscious is gradually becoming unnecessary. As a result, it has become easier to maintain the Vipassana state in daily life than before. Even though it is said that it has become unnecessary, it means that the power has become relaxed, so it is a matter of degree, and it is not zero. Therefore, some effort is still needed to maintain the Vipassana state, and there is still more to go.
Until now... or rather, I suddenly realized that in the past, I used "Om" and mantras to concentrate on the area between my eyebrows. However, gradually, concentration became unnecessary. I think I've written something similar before, but recently, the degree of this has increased.
Even recently, when my aura tended to dissipate, I concentrated on the area between my eyebrows to condense the aura. However, in the case of today, even without concentration, the aura is quite condensed and stable. Therefore, concentration is not necessary.
In that state, when I chant "Om" in my mind while sitting in meditation, previously, there was a reaction in the area between my eyebrows, but there wasn't much of a feeling of it spreading outwards. This morning, I felt that I was at the center of the galaxy, and the sound "Om" resonated throughout the room, or even a slightly wider area. It was a quiet and expansive "Om."
The difference in the state during meditation is that the way I use my eye muscles has changed.
Previously, when I concentrated, my eye muscles would inevitably tense up. However, now, I simply close my eyes lightly from an open state.
There is a similar concept in Zen, such as the meditation of "han-gan" (half-closed eyes). From the perspective of not tensing the eyes, it seems similar. However, with "han-gan," you can still see the surroundings, so I find it easier to close my eyes completely. While "han-gan" forcibly releases eye tension, closing my eyes can lead to tension, but recently, I've been able to relax my eyes quite a bit.
Originally, it is said that in yoga meditation, you should concentrate on the area between your eyebrows, but without using muscle power. That is true, but as you continue meditating, your muscles inevitably tense up. That's why such cautions are given. However, recently, even without concentration, my aura is stable, so the tension in my eyebrows has been released.
In order to enter a Vipassana state, it is necessary to relax and release mental tension. However, in order to maintain the Vipassana state, there is a kind of effort to maintain that state, as if it were the opposite of releasing tension. However, recently, it can be said that this effort to maintain the state is gradually becoming unnecessary.
It seems that you enter a Vipassana state through some means, and initially, effort is required, but that effort becomes unnecessary.
I don't want anyone to misunderstand, but the Vipassana state itself occurs independently of effort. Observation occurs in the depths of consciousness. That being said, observation still exists, but in order to suppress the conscious mind that hinders observation, it is necessary to suppress it at the same level as the conscious mind. You cannot make an effort towards the observing consciousness in Vipassana.
Vipassana can be said to be seeing what was seen by the conscious mind in a place closer to the subconscious. And, it can be said that the Vipassana state occurs only when the conscious mind is suppressed... However, the observing consciousness in Vipassana continues to appear regardless of the conscious mind, but the conscious mind hinders the ability to identify it, so it is necessary to suppress the conscious mind.
And, in this case, the power to suppress the subconscious is gradually becoming unnecessary. As a result, it has become easier to maintain the Vipassana state in daily life than before. Even though it is said that it has become unnecessary, it means that the power has become relaxed, so it is a matter of degree, and it is not zero. Therefore, some effort is still needed to maintain the Vipassana state, and there is still more to go.
When observing, the wandering thoughts disappear, according to Cheol-deul.
According to Dzogchen, in the state of Samadhi, which is considered the ultimate state in the realm of practice, distractions disappear through Vipassana (observation).
Cherdul is said to be the first of the three abilities that appear in Samadhi.
In the initial ability of Cherdul, the process of self-liberation has only a small amount of power. Cherdul means "observing, it liberates itself," and is likened to a water droplet evaporating when exposed to sunlight. "Rainbow and Crystal (by Namkai Norbu)."
Until the state of Shiné in Dzogchen, this level of power is not achieved through meditation. By repeatedly meditating for a long period, one gradually purifies one's thoughts. The state of Shiné is the state of "concentration (Shamatha)," which is a state of stability achieved by suppressing distractions. After that is the state of Samadhi, which is the realm of practice. This Cherdul indicates the stage of Samadhi.
According to Dzogchen, the basic state of Samadhi is this Cherdul.
However, based on my personal experience, I feel that even in the beginning of Samadhi, this Cherdul was quite unstable. Or perhaps, I wasn't even able to observe it that much. When observing in a slow-motion Vipassana, initially, it is necessary to make an effort to maintain the state of Samadhi, and there is not much of a Cherdul-like feeling.
Rather than "a water droplet evaporating when exposed to sunlight," it felt like cutting off thoughts with a little effort and then entering the Vipassana state of Samadhi.
Now, the amount of effort required to enter Vipassana has decreased significantly, so I can enter Vipassana quite easily, and thanks to that, the "special feeling" of entering Vipassana has diminished. It is becoming more of a daily sensation.
Perhaps there are a certain number of people who have been in a state of Vipassana from the beginning, and they may not even know that this is Vipassana. If that is the case, I can understand why advanced meditators might reject Samatha meditation (concentration meditation) and only talk about Vipassana (observational meditation), but for ordinary people, meditation is usually started with Samatha meditation (concentration meditation).
When in a state of Vipassana (observation), it seems that as the effort to maintain that Vipassana-Samadhi (observation through non-dual awareness) decreases, one can focus that awareness on more subtle aspects.
It is at that time that the Cherdul-like feeling becomes apparent.
For example, when I wake up in the morning and my aura is unstable, or when a slight distraction, such as a past memory or a sexual image, arises, by observing with this Cherdul-like ability, I can see, just as described above, that the thoughts are disappearing like water droplets exposed to sunlight.
While it takes a considerable amount of time for a water droplet to evaporate in the material world, this is a metaphor, and in my case, the thoughts actually disappear in about a few seconds to a few tens of seconds. If it's fast, it's about 5 seconds, but at most, it's about that much.
Related: Observing thoughts disappearing over 20 seconds.
Cherdul is said to be the first of the three abilities that appear in Samadhi.
In the initial ability of Cherdul, the process of self-liberation has only a small amount of power. Cherdul means "observing, it liberates itself," and is likened to a water droplet evaporating when exposed to sunlight. "Rainbow and Crystal (by Namkai Norbu)."
Until the state of Shiné in Dzogchen, this level of power is not achieved through meditation. By repeatedly meditating for a long period, one gradually purifies one's thoughts. The state of Shiné is the state of "concentration (Shamatha)," which is a state of stability achieved by suppressing distractions. After that is the state of Samadhi, which is the realm of practice. This Cherdul indicates the stage of Samadhi.
According to Dzogchen, the basic state of Samadhi is this Cherdul.
However, based on my personal experience, I feel that even in the beginning of Samadhi, this Cherdul was quite unstable. Or perhaps, I wasn't even able to observe it that much. When observing in a slow-motion Vipassana, initially, it is necessary to make an effort to maintain the state of Samadhi, and there is not much of a Cherdul-like feeling.
Rather than "a water droplet evaporating when exposed to sunlight," it felt like cutting off thoughts with a little effort and then entering the Vipassana state of Samadhi.
Now, the amount of effort required to enter Vipassana has decreased significantly, so I can enter Vipassana quite easily, and thanks to that, the "special feeling" of entering Vipassana has diminished. It is becoming more of a daily sensation.
Perhaps there are a certain number of people who have been in a state of Vipassana from the beginning, and they may not even know that this is Vipassana. If that is the case, I can understand why advanced meditators might reject Samatha meditation (concentration meditation) and only talk about Vipassana (observational meditation), but for ordinary people, meditation is usually started with Samatha meditation (concentration meditation).
When in a state of Vipassana (observation), it seems that as the effort to maintain that Vipassana-Samadhi (observation through non-dual awareness) decreases, one can focus that awareness on more subtle aspects.
It is at that time that the Cherdul-like feeling becomes apparent.
For example, when I wake up in the morning and my aura is unstable, or when a slight distraction, such as a past memory or a sexual image, arises, by observing with this Cherdul-like ability, I can see, just as described above, that the thoughts are disappearing like water droplets exposed to sunlight.
While it takes a considerable amount of time for a water droplet to evaporate in the material world, this is a metaphor, and in my case, the thoughts actually disappear in about a few seconds to a few tens of seconds. If it's fast, it's about 5 seconds, but at most, it's about that much.
Related: Observing thoughts disappearing over 20 seconds.
Kundalini is generated by Ida and Pingala.
In yoga, there are three main energy channels: ida, pingala, and sushumna. Ida is on the left side of the spine and represents the moon's healing power, while pingala is on the right side and represents the sun's vitality. Sushumna is said to be the force of enlightenment that runs along the spine.
Kundalini is said to flow through sushumna.
However, I have experienced the awakening of ida and pingala, leading to a state where manipura is dominant, and then anahata becomes dominant. What I could clearly recognize were ida and pingala, but I haven't clearly understood what sushumna and kundalini represent.
I wondered if kundalini energy would arise separately later. However, it seems that the energy generated by ida and pingala is expressed as a metaphor for kundalini.
This aligns with my own experience.
If kundalini doesn't exist separately, but rather ida and pingala are distinct, and the energy that arises from their balance is called kundalini, then it certainly explains why yoga emphasizes balance.
There are two channels for breathing: pingala, which is breathing through the right nostril, and ida, which is breathing through the left nostril. When breathing flows from both nostrils, it is called sushumna breathing. (Omitted) Sushumna is the central channel, and when breathing is drawn equally into ida and pingala, kundalini is said to rise. (Omitted) Sushumna is the point where solar energy and lunar energy merge, and a vortex forms there, creating kundalini. "The True Meaning of Yoga" (by M. Dorril).
When reading yoga books, such as Hatha Yoga Pradipika, you notice that ida, pingala, and sushumna are described as separate entities. Perhaps this knowledge was once kept secret, and it has only recently become available in books, although it may have been part of the oral tradition that was not written in classical texts.
In reality, even if these are written in books, the general understanding is that ida, pingala, and sushumna are separate. I don't intend to overturn the conventional wisdom, and I think it's fine to understand it that way in general.
My approach is not to simply follow what is written in books. I use books as a reference, but rather as a way to "verify" my own experiences. I try something, and when I experience a change, I then research what that change might be.
In this case, I didn't believe the book, but rather I was looking for an expression that matched my own experience. The above description aligns with my experience.
I've probably thought this way for a long time, but recently, my conviction about it has deepened.
Kundalini is said to flow through sushumna.
However, I have experienced the awakening of ida and pingala, leading to a state where manipura is dominant, and then anahata becomes dominant. What I could clearly recognize were ida and pingala, but I haven't clearly understood what sushumna and kundalini represent.
I wondered if kundalini energy would arise separately later. However, it seems that the energy generated by ida and pingala is expressed as a metaphor for kundalini.
This aligns with my own experience.
If kundalini doesn't exist separately, but rather ida and pingala are distinct, and the energy that arises from their balance is called kundalini, then it certainly explains why yoga emphasizes balance.
There are two channels for breathing: pingala, which is breathing through the right nostril, and ida, which is breathing through the left nostril. When breathing flows from both nostrils, it is called sushumna breathing. (Omitted) Sushumna is the central channel, and when breathing is drawn equally into ida and pingala, kundalini is said to rise. (Omitted) Sushumna is the point where solar energy and lunar energy merge, and a vortex forms there, creating kundalini. "The True Meaning of Yoga" (by M. Dorril).
When reading yoga books, such as Hatha Yoga Pradipika, you notice that ida, pingala, and sushumna are described as separate entities. Perhaps this knowledge was once kept secret, and it has only recently become available in books, although it may have been part of the oral tradition that was not written in classical texts.
In reality, even if these are written in books, the general understanding is that ida, pingala, and sushumna are separate. I don't intend to overturn the conventional wisdom, and I think it's fine to understand it that way in general.
My approach is not to simply follow what is written in books. I use books as a reference, but rather as a way to "verify" my own experiences. I try something, and when I experience a change, I then research what that change might be.
In this case, I didn't believe the book, but rather I was looking for an expression that matched my own experience. The above description aligns with my experience.
I've probably thought this way for a long time, but recently, my conviction about it has deepened.
The story of a person born into a family connected to a certain temple.
I had a dream.
There was a temple with a long history and its family.
This dream is a story about the connection between the spirit world and the present world, so it starts in the spirit world.
The family of the temple has been passed down through generations as spirits, and there is a spirit who is like a kind old aunt who is in charge of the family in the spirit world.
One day, a spirit came to the family from somewhere.
It's a spirit from somewhere unknown, maybe just a random soul, but it earnestly asked the kind old aunt spirit, "I want to study, so please reincarnate me as a member of your family." The kind old aunt spirit thought, "What should I do with this?" She considered whether to reincarnate this unknown soul as a family member and take care of it, but she decided to accept the earnest request to study.
However, after being reincarnated, the spirit didn't study at all, but instead indulged in worldly pleasures and pursued money. The kind old aunt spirit thought, "What was that wish for?"
Not only that, but the spirit, despite not practicing much, began to think of itself as superior simply because it was born into the family.
When a family member tried to advise the spirit, "Please avoid tarnishing the name of our family," the spirit misunderstood the true meaning, which was "You have no right to speak because you haven't practiced," and "Remember the oath you made before you were born and study." Instead, the spirit began to think, "Because I was born into this family, I am superior and better than others." It was as if it was thinking, "Blood determines superiority."
The kind old aunt spirit, watching from the spirit world, lamented, "This soul, which may be just a random one, has become someone who doesn't practice and is full of misunderstandings."
The kind old aunt spirit thought, "What should I do with this confused child..." and decided to have it do yoga instead of practicing.
The kind old aunt spirit decided to observe the situation for now, but she realized that this was a lesson. When that spirit came, she should not have accepted it. She should have seen through its true nature. She was able to understand what this spirit was seeking through its superficial politeness by watching its life from the spirit world. This spirit only wanted a good reputation (family name) to achieve its own desires.
However, fortunately, even this troublesome spirit gradually improved and began to acquire spiritual understanding, thanks to being exposed to the spiritual energy of the family. One thing the kind old aunt spirit learned was that all humans have the potential for spiritual awakening.
Currently, it is in a state of being confused and troubled, but the kind old aunt spirit is kind and watches over it. However, it seems that it will not be allowed to be reincarnated as a member of the family in the next life. Therefore, it should make the most of its current life and learn as much as possible.
The end.
This is a dream I had a few years ago, and I just found the notes I made about it. I would never tell a real person about a dream like this, but sometimes I meet mysterious people, and when I wonder, "What is this all about?" they sometimes give me answers through meditation or dreams.
Of course, since it's a meditation or a dream, it's not necessarily the correct answer, and it's not something I need to tell anyone. However, if it's something like what I described above, it explains everything clearly, including their behavior and way of thinking. There are many different people, and they are all learning in their own lives.
Family and relatives can be a great help, but ultimately, the individual's own nature is the most important.
On the other hand, it is also a lesson that you shouldn't let strange people into a family with a long history. In this case, the kind old aunt spirit was careless. As a result, she had to bear a lot of hardship throughout her life, but I feel like there are many such stories in this world. However, the kind old aunt spirit seems to be full of energy, so she can handle it without feeling it as a burden.
In life, you meet all kinds of people, each with their own worldview. If you are interested, knowledge about their background will come to you, but that knowledge doesn't necessarily lead to enlightenment. Recently, I haven't been very interested in other people's lives. So, even if you read this, you'll probably just think, "Hmm." Life is free, so I think people should live as they please.
There was a temple with a long history and its family.
This dream is a story about the connection between the spirit world and the present world, so it starts in the spirit world.
The family of the temple has been passed down through generations as spirits, and there is a spirit who is like a kind old aunt who is in charge of the family in the spirit world.
One day, a spirit came to the family from somewhere.
It's a spirit from somewhere unknown, maybe just a random soul, but it earnestly asked the kind old aunt spirit, "I want to study, so please reincarnate me as a member of your family." The kind old aunt spirit thought, "What should I do with this?" She considered whether to reincarnate this unknown soul as a family member and take care of it, but she decided to accept the earnest request to study.
However, after being reincarnated, the spirit didn't study at all, but instead indulged in worldly pleasures and pursued money. The kind old aunt spirit thought, "What was that wish for?"
Not only that, but the spirit, despite not practicing much, began to think of itself as superior simply because it was born into the family.
When a family member tried to advise the spirit, "Please avoid tarnishing the name of our family," the spirit misunderstood the true meaning, which was "You have no right to speak because you haven't practiced," and "Remember the oath you made before you were born and study." Instead, the spirit began to think, "Because I was born into this family, I am superior and better than others." It was as if it was thinking, "Blood determines superiority."
The kind old aunt spirit, watching from the spirit world, lamented, "This soul, which may be just a random one, has become someone who doesn't practice and is full of misunderstandings."
The kind old aunt spirit thought, "What should I do with this confused child..." and decided to have it do yoga instead of practicing.
The kind old aunt spirit decided to observe the situation for now, but she realized that this was a lesson. When that spirit came, she should not have accepted it. She should have seen through its true nature. She was able to understand what this spirit was seeking through its superficial politeness by watching its life from the spirit world. This spirit only wanted a good reputation (family name) to achieve its own desires.
However, fortunately, even this troublesome spirit gradually improved and began to acquire spiritual understanding, thanks to being exposed to the spiritual energy of the family. One thing the kind old aunt spirit learned was that all humans have the potential for spiritual awakening.
Currently, it is in a state of being confused and troubled, but the kind old aunt spirit is kind and watches over it. However, it seems that it will not be allowed to be reincarnated as a member of the family in the next life. Therefore, it should make the most of its current life and learn as much as possible.
The end.
This is a dream I had a few years ago, and I just found the notes I made about it. I would never tell a real person about a dream like this, but sometimes I meet mysterious people, and when I wonder, "What is this all about?" they sometimes give me answers through meditation or dreams.
Of course, since it's a meditation or a dream, it's not necessarily the correct answer, and it's not something I need to tell anyone. However, if it's something like what I described above, it explains everything clearly, including their behavior and way of thinking. There are many different people, and they are all learning in their own lives.
Family and relatives can be a great help, but ultimately, the individual's own nature is the most important.
On the other hand, it is also a lesson that you shouldn't let strange people into a family with a long history. In this case, the kind old aunt spirit was careless. As a result, she had to bear a lot of hardship throughout her life, but I feel like there are many such stories in this world. However, the kind old aunt spirit seems to be full of energy, so she can handle it without feeling it as a burden.
In life, you meet all kinds of people, each with their own worldview. If you are interested, knowledge about their background will come to you, but that knowledge doesn't necessarily lead to enlightenment. Recently, I haven't been very interested in other people's lives. So, even if you read this, you'll probably just think, "Hmm." Life is free, so I think people should live as they please.
The color of the astral body seen during meditation.
The yoga practitioner, Professor Hironobu Honzan, describes the colors of the astral body.
Three colors (auras) of the astral body:
1. At the Muladhara chakra, the astral body is colorless.
2. At the Ajna chakra, it is black.
3. At the Sahasrara chakra, it is shining.
"Esoteric Yoga" (written by Hironobu Honzan)
According to the same book, these correspond to three different states of mental concentration.
- In shallow mental concentration, it appears as a smoke column.
- When distractions disappear and concentration deepens, it becomes black.
- Eventually, it begins to shine.
I feel that the pitch-black darkness I experienced recently was probably related to the Ajna chakra, but I am not certain.
The light might be external light, so I feel that light may not be suitable for judging progress. Sometimes, light can be seen simply due to muscle tension.
In the basics of yoga meditation, it is said that what you see is not important, so you should not worry about it. However, such observations can sometimes be useful as "signs."
Three colors (auras) of the astral body:
1. At the Muladhara chakra, the astral body is colorless.
2. At the Ajna chakra, it is black.
3. At the Sahasrara chakra, it is shining.
"Esoteric Yoga" (written by Hironobu Honzan)
According to the same book, these correspond to three different states of mental concentration.
- In shallow mental concentration, it appears as a smoke column.
- When distractions disappear and concentration deepens, it becomes black.
- Eventually, it begins to shine.
I feel that the pitch-black darkness I experienced recently was probably related to the Ajna chakra, but I am not certain.
The light might be external light, so I feel that light may not be suitable for judging progress. Sometimes, light can be seen simply due to muscle tension.
In the basics of yoga meditation, it is said that what you see is not important, so you should not worry about it. However, such observations can sometimes be useful as "signs."
If you increase salaries, sales will increase.
People often find the lowest prices when the seller appears to be "struggling," so increasing wages would raise that lowest price, and sales would increase.
People who want something simply want to buy it cheaply, so the price doesn't matter to them. It just circulates at the higher price if it's expensive, and at the lower price if it's cheap.
People involved in deflationary business also face pressure from buyers, even when they are selling, so profitable businesses are constantly pressured to lower prices until the seller is on the verge of "struggling." If it circulates at a cheap price, it ultimately reduces their own profits.
In many cases, the "struggling" expression is the benchmark, so the more wages are increased, the higher the "struggling" expression becomes, and sales increase. Conversely, the less wages are reduced, the lower the sales.
Therefore, from a sales perspective, the key is how to express a "struggling" expression and evoke sympathy from the customer.
In economics, it is often thought that wages are fixed costs that should be reduced, and that prices should be lowered, but in reality, the price is almost irrelevant. The "atmosphere" determines the price.
It seems that the price differentiation will continue, and people involved in the deflationary economy will be separated from those who operate businesses where prices are maintained.
The deflationary economy requires sales and incurs sales costs, leading to price pressure and declining sales. On the other hand, some businesses require almost no sales costs, have less price pressure, and have higher wages and increasing sales.
I cannot guarantee this, and this is more of a psychological interpretation than economics, but I have not studied psychology as a major, and I simply had this inspiration during today's meditation.
People who want something simply want to buy it cheaply, so the price doesn't matter to them. It just circulates at the higher price if it's expensive, and at the lower price if it's cheap.
People involved in deflationary business also face pressure from buyers, even when they are selling, so profitable businesses are constantly pressured to lower prices until the seller is on the verge of "struggling." If it circulates at a cheap price, it ultimately reduces their own profits.
In many cases, the "struggling" expression is the benchmark, so the more wages are increased, the higher the "struggling" expression becomes, and sales increase. Conversely, the less wages are reduced, the lower the sales.
Therefore, from a sales perspective, the key is how to express a "struggling" expression and evoke sympathy from the customer.
In economics, it is often thought that wages are fixed costs that should be reduced, and that prices should be lowered, but in reality, the price is almost irrelevant. The "atmosphere" determines the price.
It seems that the price differentiation will continue, and people involved in the deflationary economy will be separated from those who operate businesses where prices are maintained.
The deflationary economy requires sales and incurs sales costs, leading to price pressure and declining sales. On the other hand, some businesses require almost no sales costs, have less price pressure, and have higher wages and increasing sales.
I cannot guarantee this, and this is more of a psychological interpretation than economics, but I have not studied psychology as a major, and I simply had this inspiration during today's meditation.
Me and my spirit, me and my group soul.
The conscious self as we normally perceive it.
A self that exists beyond space and time, as an astral body or spirit.
And there is a self that is the source group, the group soul, from which the spirit self originates.
Since the New Age spiritual movement, the term "higher self" has been used frequently, and some of these aspects are considered the higher self. However, when we say "higher self," it means different things depending on the context, so it is necessary to understand what is being referred to. Some of the aspects mentioned above may be called the higher self.
Furthermore, some schools of thought have a concept of a "lower self." This lower self is often portrayed as something negative, but it can also refer to the Earth consciousness. While it is a vast consciousness, calling it "lower" feels somewhat contradictory. Perhaps it refers to the lower self in the sense of grounding.
Although the terminology may vary, there are some commonalities.
The conscious self has a basic desire for security and a sense of ego associated with ownership.
The conscious self and the spirit self are quite similar, differing only in their perspective. In everyday life, these two aspects are often mixed together.
There are both aspects of consciousness related to the physical body and aspects of consciousness that transcend space and time as a spirit.
During astral projection, the physical sensations and vision disappear, and only the spirit remains.
Alternatively, with practice, it is possible to retain some physical sensations while ensuring the safety of the physical body and allowing the spirit to move freely.
Therefore, the conscious self and the spirit self can be considered the same, but the conscious self is limited by space and time, while the spirit transcends space and time.
In the New Age movement, the term "higher self" is used to mean "a higher version of oneself," which can refer to either the spirit self or the group soul self.
The spirit self is usually connected to the physical body in the conscious state, so when the spirit self becomes conscious, it is a state of altered consciousness. This spirit self is sometimes referred to as the higher self, but it is just one aspect of the self.
On the other hand, the group soul self, which is the source from which the individual spirit originates, can also be called the higher self. However, the group soul does not interfere with minor details, so when people talk about the higher self in the New Age movement, it is usually not referring to the group soul.
The definition of "higher self" varies from person to person. Some people may consider their spirit self to be simply their spirit and not the higher self. However, people who are strongly connected to their physical body may feel that even their spirit self is special and refer to it as the higher self. In this case, the higher self is still within the realm of one's own consciousness and has not yet surpassed one's limitations.
The group soul higher self is something that I think is truly worthy of being called the higher self, although I don't think others refer to it as such.
The group soul higher self, which is the source from which my spirit originates, exists as a consciousness entity in the form of a "human shape." It integrates both the consciousness of the group soul and the individual consciousness of each spirit. This is what I believe is truly worthy of being called the higher self.
On the other hand, one's own spirit is simply one's own spirit, and it is not necessarily something that should be called the higher self.
However, many people refer to their spirit, which is an aspect of their consciousness, as the higher self. Therefore, when someone else uses the term "higher self," it is necessary to understand what they mean based on the context.
A self that exists beyond space and time, as an astral body or spirit.
And there is a self that is the source group, the group soul, from which the spirit self originates.
Since the New Age spiritual movement, the term "higher self" has been used frequently, and some of these aspects are considered the higher self. However, when we say "higher self," it means different things depending on the context, so it is necessary to understand what is being referred to. Some of the aspects mentioned above may be called the higher self.
Furthermore, some schools of thought have a concept of a "lower self." This lower self is often portrayed as something negative, but it can also refer to the Earth consciousness. While it is a vast consciousness, calling it "lower" feels somewhat contradictory. Perhaps it refers to the lower self in the sense of grounding.
Although the terminology may vary, there are some commonalities.
The conscious self has a basic desire for security and a sense of ego associated with ownership.
The conscious self and the spirit self are quite similar, differing only in their perspective. In everyday life, these two aspects are often mixed together.
There are both aspects of consciousness related to the physical body and aspects of consciousness that transcend space and time as a spirit.
During astral projection, the physical sensations and vision disappear, and only the spirit remains.
Alternatively, with practice, it is possible to retain some physical sensations while ensuring the safety of the physical body and allowing the spirit to move freely.
Therefore, the conscious self and the spirit self can be considered the same, but the conscious self is limited by space and time, while the spirit transcends space and time.
In the New Age movement, the term "higher self" is used to mean "a higher version of oneself," which can refer to either the spirit self or the group soul self.
The spirit self is usually connected to the physical body in the conscious state, so when the spirit self becomes conscious, it is a state of altered consciousness. This spirit self is sometimes referred to as the higher self, but it is just one aspect of the self.
On the other hand, the group soul self, which is the source from which the individual spirit originates, can also be called the higher self. However, the group soul does not interfere with minor details, so when people talk about the higher self in the New Age movement, it is usually not referring to the group soul.
The definition of "higher self" varies from person to person. Some people may consider their spirit self to be simply their spirit and not the higher self. However, people who are strongly connected to their physical body may feel that even their spirit self is special and refer to it as the higher self. In this case, the higher self is still within the realm of one's own consciousness and has not yet surpassed one's limitations.
The group soul higher self is something that I think is truly worthy of being called the higher self, although I don't think others refer to it as such.
The group soul higher self, which is the source from which my spirit originates, exists as a consciousness entity in the form of a "human shape." It integrates both the consciousness of the group soul and the individual consciousness of each spirit. This is what I believe is truly worthy of being called the higher self.
On the other hand, one's own spirit is simply one's own spirit, and it is not necessarily something that should be called the higher self.
However, many people refer to their spirit, which is an aspect of their consciousness, as the higher self. Therefore, when someone else uses the term "higher self," it is necessary to understand what they mean based on the context.
Everything begins from believing.
It is a source of strength to believe, as long as you do not become dependent on or manipulated by others. When you say "believe," there may be resistance, but I think it can be rephrased as "memorize." Initially, you trace the contents of documents, and you first believe in the content to grasp its meaning.
After that, you can discard it if you think it is different. Once you believe, it is not something that you must continue to believe forever, because subsequent "verification" is important, so if you do not neglect to verify, believing can be a source of strength.
If you are in a state where you do not know anything about spirituality, you have no choice but to try believing it first.
This is the same for studying science. You start by memorizing the contents of the textbook. It is the same thing.
What is called "learning" in school and "believing" in spiritual studies are essentially the same.
They are similar.
What is called "scientific" in school education does not teach the fundamentals, so most of what is learned in school is "memorization."
When we talk about the fundamentals of science, it refers to things like quantum mechanics and mathematical number theory, but I wonder how many people, even in universities, properly study these areas. Even though they memorize things in school and call it "scientific," if you do not understand the fundamentals, it is only at the level of memorization, and it is more like simply memorizing and using scientific theories, rather than being truly scientific.
On the other hand, it is also difficult to think about the fundamentals of religion, and it starts with memorization. It is just a matter of "believing" in it, and it is not much different from science.
Ideally, both should reach the fundamentals, but if they do not reach the fundamentals, both become just memorization.
Even so, whether it is science or religion, you will gain a certain level of understanding and knowledge, so it is not a waste of time.
Therefore, even if you only reach the level of "memorization" or "belief" without reaching the fundamentals, that may be sufficient.
After that, you can discard it if you think it is different. Once you believe, it is not something that you must continue to believe forever, because subsequent "verification" is important, so if you do not neglect to verify, believing can be a source of strength.
If you are in a state where you do not know anything about spirituality, you have no choice but to try believing it first.
This is the same for studying science. You start by memorizing the contents of the textbook. It is the same thing.
What is called "learning" in school and "believing" in spiritual studies are essentially the same.
They are similar.
What is called "scientific" in school education does not teach the fundamentals, so most of what is learned in school is "memorization."
When we talk about the fundamentals of science, it refers to things like quantum mechanics and mathematical number theory, but I wonder how many people, even in universities, properly study these areas. Even though they memorize things in school and call it "scientific," if you do not understand the fundamentals, it is only at the level of memorization, and it is more like simply memorizing and using scientific theories, rather than being truly scientific.
On the other hand, it is also difficult to think about the fundamentals of religion, and it starts with memorization. It is just a matter of "believing" in it, and it is not much different from science.
Ideally, both should reach the fundamentals, but if they do not reach the fundamentals, both become just memorization.
Even so, whether it is science or religion, you will gain a certain level of understanding and knowledge, so it is not a waste of time.
Therefore, even if you only reach the level of "memorization" or "belief" without reaching the fundamentals, that may be sufficient.
Kani-ka Summeradi (instantaneous determinacy) interpretation.
I was reading a book on Vipassana, and it described something called "Kanika Samadhi" (momentary concentration).
"Strong concentration in Samadhi sharpens the accuracy and speed of Sati (awareness) like an arrow, and it is fired into each moment, revealing its essence." - "The Buddha's Meditation" by Hideo Hashibashi.
Is this referring to the time when I was doing a long meditation and the scenery of the trees in the mountains appeared beautifully, like in slow motion in a movie, or is it referring to the recent slow-motion Vipassana state?
Perhaps, Kanika Samadhi itself refers to the former, and as it deepens, it becomes the latter, Vipassana. If that's the case, it can be interpreted as follows:
In Kanika Samadhi, strong "concentration" is required, and the state is still unstable, but even so, there is a strong awareness and concentration that allows things to be felt in slow motion. Rather than calling it Vipassana, it seems to accurately describe the state as "momentary" Samadhi, as indicated by the kanji in Kanika Samadhi. However, the state is still primarily "concentration." In Kanika Samadhi, the power of observation in Vipassana relies entirely on that concentration.
Then, it transitions to Vipassana, where less effort is required for concentration. It makes sense to interpret it that way, and it seems to align with my own feelings.
It seems that Vipassana is when Samadhi, which is limited to meditation, becomes a more or less continuous Kanika Samadhi, and eventually, a Samadhi where less effort is required for concentration in daily life.
According to the same book, this state is said to be the "Upekkha (equanimity)" state that comes after Samadhi.
"To view all objects that come into the mind with fairness, at an equal distance, and to maintain a clear state of impartiality." - Upekkha, "The Buddha's Meditation" by Hideo Hashibashi.
This is one of the "Seven Factors of Enlightenment," but it is interesting that it is described from a Vipassana perspective. The meaning is originally the same, but there is a realization when the perspective is different.
I once felt that I could also call the state I experienced before, when Anahata was dominant, "Upekkha," but I feel that the current slow-motion Vipassana state is more appropriate for the term "Upekkha." When Anahata was dominant, it felt like there was still a mixture of "joy," and it didn't feel like it was penetrating as deeply as the slow-motion feeling I experience now.
Perhaps the Seven Factors of Enlightenment are not something to be developed individually, but rather something to be developed comprehensively and gradually. If that's the case, it may be possible to say that I have progressed in "Upekkha" compared to before.
Although it may be different in terms of words, it seems that applying "Upekkha" to the stages of Kanika Samadhi or Vipassana is reasonably consistent.
"Strong concentration in Samadhi sharpens the accuracy and speed of Sati (awareness) like an arrow, and it is fired into each moment, revealing its essence." - "The Buddha's Meditation" by Hideo Hashibashi.
Is this referring to the time when I was doing a long meditation and the scenery of the trees in the mountains appeared beautifully, like in slow motion in a movie, or is it referring to the recent slow-motion Vipassana state?
Perhaps, Kanika Samadhi itself refers to the former, and as it deepens, it becomes the latter, Vipassana. If that's the case, it can be interpreted as follows:
In Kanika Samadhi, strong "concentration" is required, and the state is still unstable, but even so, there is a strong awareness and concentration that allows things to be felt in slow motion. Rather than calling it Vipassana, it seems to accurately describe the state as "momentary" Samadhi, as indicated by the kanji in Kanika Samadhi. However, the state is still primarily "concentration." In Kanika Samadhi, the power of observation in Vipassana relies entirely on that concentration.
Then, it transitions to Vipassana, where less effort is required for concentration. It makes sense to interpret it that way, and it seems to align with my own feelings.
It seems that Vipassana is when Samadhi, which is limited to meditation, becomes a more or less continuous Kanika Samadhi, and eventually, a Samadhi where less effort is required for concentration in daily life.
According to the same book, this state is said to be the "Upekkha (equanimity)" state that comes after Samadhi.
"To view all objects that come into the mind with fairness, at an equal distance, and to maintain a clear state of impartiality." - Upekkha, "The Buddha's Meditation" by Hideo Hashibashi.
This is one of the "Seven Factors of Enlightenment," but it is interesting that it is described from a Vipassana perspective. The meaning is originally the same, but there is a realization when the perspective is different.
I once felt that I could also call the state I experienced before, when Anahata was dominant, "Upekkha," but I feel that the current slow-motion Vipassana state is more appropriate for the term "Upekkha." When Anahata was dominant, it felt like there was still a mixture of "joy," and it didn't feel like it was penetrating as deeply as the slow-motion feeling I experience now.
Perhaps the Seven Factors of Enlightenment are not something to be developed individually, but rather something to be developed comprehensively and gradually. If that's the case, it may be possible to say that I have progressed in "Upekkha" compared to before.
Although it may be different in terms of words, it seems that applying "Upekkha" to the stages of Kanika Samadhi or Vipassana is reasonably consistent.
People who are truly spiritual do not have financial problems.
I don't usually have financial problems, but sometimes I get interested in situations where people are struggling financially, so I intentionally put myself in situations where I lose money and experience poverty, and I enjoy it. However, basically, I don't have financial problems.
Some spiritual people intentionally become poor in order to understand poor people, but if you don't think about it, you won't have financial problems.
When you are reincarnated and born without any thought, you may experience financial difficulties. This is because the plan was bad, and it has nothing to do with your own spirituality.
Problems arise spiritually because you don't have money, not the other way around.
People become poor simply because they didn't plan their lives sufficiently before being born, and it's not because they have a spiritual problem. It's only that becoming poor and suffering can lead to problems in your life and spirituality.
Therefore, be careful of people who claim that the reason for poverty is a spiritual cause.
People who try to make you buy expensive things and say, "If you buy this, your spirituality will increase and you won't have financial problems," are likely to be fake.
Money is simply a tool for living in reality, and whether or not you have money is determined by your life plan.
In the first reincarnation, you may be born without thinking and experience financial difficulties, but if you reincarnate several times, you will plan your life to some extent, so you won't have financial problems.
In any case, a person's spirituality and money are not related.
It's simply a matter of whether you are in a place where money flows.
Whether you planned and decided where you would be before being born is a spiritual matter, but whether you are spiritual or not and whether you have money have little to do with each other after you are born.
I feel that there are many people who say they don't have enough money even though they have enough, because their desires are high. In that case, it is reasonable to say that if your spirituality increases and your desires decrease, you will be satisfied with the current amount of money, but this has nothing to do with expensive spiritual goods.
If you're going to spend the same amount of money, I think it's better to buy good quality everyday items instead of expensive spiritual goods.
Some spiritual people intentionally become poor in order to understand poor people, but if you don't think about it, you won't have financial problems.
When you are reincarnated and born without any thought, you may experience financial difficulties. This is because the plan was bad, and it has nothing to do with your own spirituality.
Problems arise spiritually because you don't have money, not the other way around.
People become poor simply because they didn't plan their lives sufficiently before being born, and it's not because they have a spiritual problem. It's only that becoming poor and suffering can lead to problems in your life and spirituality.
Therefore, be careful of people who claim that the reason for poverty is a spiritual cause.
People who try to make you buy expensive things and say, "If you buy this, your spirituality will increase and you won't have financial problems," are likely to be fake.
Money is simply a tool for living in reality, and whether or not you have money is determined by your life plan.
In the first reincarnation, you may be born without thinking and experience financial difficulties, but if you reincarnate several times, you will plan your life to some extent, so you won't have financial problems.
In any case, a person's spirituality and money are not related.
It's simply a matter of whether you are in a place where money flows.
Whether you planned and decided where you would be before being born is a spiritual matter, but whether you are spiritual or not and whether you have money have little to do with each other after you are born.
I feel that there are many people who say they don't have enough money even though they have enough, because their desires are high. In that case, it is reasonable to say that if your spirituality increases and your desires decrease, you will be satisfied with the current amount of money, but this has nothing to do with expensive spiritual goods.
If you're going to spend the same amount of money, I think it's better to buy good quality everyday items instead of expensive spiritual goods.