Prioritize the feeling of aura over logic.
The state of one's aura is not absolute but rather temporary, although it can provide some indication. My understanding of the relationship between aura and judgment has evolved over time:
1. Absolute Aura Theory: In the New Age era of 20 years ago, it seemed that auras were considered an absolute indicator of a person's spiritual growth. I, too, may have thought something like that.
2. Relative Aura Theory: From 10 years ago to the present, I understand that auras are temporary and not absolute. They can serve as a guideline, but one should not be overly influenced by them.
3. Instant Aura Theory: (Currently)
Whether to prioritize the aura over logic varies depending on the situation. In the past, there seemed to be a tendency for people to judge each other based on their auras.
This tendency still exists to some extent, but now there is also an understanding that auras are temporary, and even people with gold, blue, or green auras can temporarily have red auras.
In the New Age era, auras were considered absolute, and it was believed that one could not be a spiritualist without a beautiful aura. Nowadays, it is understood that there are various types of auras.
For a long time, I felt that auras were being used as a tool to create a sense of superiority or to "one-up" others. This seems like a superficial concept. However, the spread of the relative aura theory is a positive development.
Both of these perspectives have some truth to them.
People with high vibrations tend to have a relatively high aura on average, and vice versa. Even people with high vibrations can temporarily have a dark red or black aura. That is simply the nature of things. Even if someone has a temporary black aura, their true essence is pure, and the aura can be cleansed with time.
Recently, I have come to believe that the "moment" is crucial when it comes to auras.
A person's aura changes from moment to moment. The aura changes constantly. Even if you try to persuade someone with logic, the aura is honest. If the aura at the time of speaking does not match the words, it may indicate that the person is lying or hiding something.
...It may seem like I am stating the obvious. Some people can easily detect lies, while others are repeatedly deceived. While some people can detect lies through logic, it is often easier to observe changes in a person's aura. "Seeing" in this context does not refer to visual perception, but rather to sensing the aura. This is a term used historically in spiritual cultures. In spiritual contexts, "seeing" an aura is often used to mean "sensing."
When logic and aura are in conflict, the aura is the one that is correct. Even if you think about someone's logic, it is often flawed.
This is something that many people have said throughout history. The fact that this simple truth has been repeated by so many people suggests that it is true.
However, the mind may resist with logic, saying, "This must be true." If you accept the other person's logic and your own mind resists, you may make a wrong judgment. Later, you may regret that your intuition was correct.
With continued meditation, it becomes possible to separate logic from "intuition." You can clearly distinguish which sensations are related to the aura and which are based on logic. This is a matter of degree, but it allows you to sense the other person's aura from within, understand what they are saying, and simultaneously use your mind to logically analyze the content.
For people who do not meditate, these two aspects are often mixed up. They may not be able to distinguish between sensations and logical judgments, or they may live solely by intuition or logic. In reality, both are beneficial. Intuition can provide a general sense of what is true, while logic can be used to fill in the details. It is important to use them appropriately.
Intuition is often not able to grasp the details, so it is used to sense the aura and confirm the direction, while logic is used to fill in the details. Ideally, these two should work together, but without meditation, they can become conflicting forces.
Modern people often prioritize logic, but I think we should actually emphasize the sense of aura. Especially when talking to someone, I think the sense of aura can determine the correctness to some extent. However, relying too much on it can lead to mistakes, because sometimes the other person is mistaken, and in that mistaken state, something might be correct. Nevertheless, as long as we "verify" with logic, I think it is okay to prioritize the sense of aura when making judgments.
1. Absolute Aura Theory: In the New Age era of 20 years ago, it seemed that auras were considered an absolute indicator of a person's spiritual growth. I, too, may have thought something like that.
2. Relative Aura Theory: From 10 years ago to the present, I understand that auras are temporary and not absolute. They can serve as a guideline, but one should not be overly influenced by them.
3. Instant Aura Theory: (Currently)
Whether to prioritize the aura over logic varies depending on the situation. In the past, there seemed to be a tendency for people to judge each other based on their auras.
This tendency still exists to some extent, but now there is also an understanding that auras are temporary, and even people with gold, blue, or green auras can temporarily have red auras.
In the New Age era, auras were considered absolute, and it was believed that one could not be a spiritualist without a beautiful aura. Nowadays, it is understood that there are various types of auras.
For a long time, I felt that auras were being used as a tool to create a sense of superiority or to "one-up" others. This seems like a superficial concept. However, the spread of the relative aura theory is a positive development.
Both of these perspectives have some truth to them.
People with high vibrations tend to have a relatively high aura on average, and vice versa. Even people with high vibrations can temporarily have a dark red or black aura. That is simply the nature of things. Even if someone has a temporary black aura, their true essence is pure, and the aura can be cleansed with time.
Recently, I have come to believe that the "moment" is crucial when it comes to auras.
A person's aura changes from moment to moment. The aura changes constantly. Even if you try to persuade someone with logic, the aura is honest. If the aura at the time of speaking does not match the words, it may indicate that the person is lying or hiding something.
...It may seem like I am stating the obvious. Some people can easily detect lies, while others are repeatedly deceived. While some people can detect lies through logic, it is often easier to observe changes in a person's aura. "Seeing" in this context does not refer to visual perception, but rather to sensing the aura. This is a term used historically in spiritual cultures. In spiritual contexts, "seeing" an aura is often used to mean "sensing."
When logic and aura are in conflict, the aura is the one that is correct. Even if you think about someone's logic, it is often flawed.
This is something that many people have said throughout history. The fact that this simple truth has been repeated by so many people suggests that it is true.
However, the mind may resist with logic, saying, "This must be true." If you accept the other person's logic and your own mind resists, you may make a wrong judgment. Later, you may regret that your intuition was correct.
With continued meditation, it becomes possible to separate logic from "intuition." You can clearly distinguish which sensations are related to the aura and which are based on logic. This is a matter of degree, but it allows you to sense the other person's aura from within, understand what they are saying, and simultaneously use your mind to logically analyze the content.
For people who do not meditate, these two aspects are often mixed up. They may not be able to distinguish between sensations and logical judgments, or they may live solely by intuition or logic. In reality, both are beneficial. Intuition can provide a general sense of what is true, while logic can be used to fill in the details. It is important to use them appropriately.
Intuition is often not able to grasp the details, so it is used to sense the aura and confirm the direction, while logic is used to fill in the details. Ideally, these two should work together, but without meditation, they can become conflicting forces.
Modern people often prioritize logic, but I think we should actually emphasize the sense of aura. Especially when talking to someone, I think the sense of aura can determine the correctness to some extent. However, relying too much on it can lead to mistakes, because sometimes the other person is mistaken, and in that mistaken state, something might be correct. Nevertheless, as long as we "verify" with logic, I think it is okay to prioritize the sense of aura when making judgments.
Meditation where you see your own face reflected on the water surface, appearing in the upper part.
When I meditate, I have seen my own face appear above my head several times in the past few days.
At first, it was my face when I was young. During meditation, I close my eyes, but the face I saw had its eyes open. When I looked closely, it resembled my younger face, so it wasn't a direct reflection of my current appearance. The face was looking at me, and it seemed gentle. It was like just the face was floating, like a passport photo.
A few days later, I saw a similar face again, but this time it was a face that looked a little older, probably in my 30s. It also seemed gentle, and compared to the previous time, it seemed to waver slightly, like a reflection on the surface of water.
It is often said that the mind is like a mirror. Perhaps this is a reflection of my own appearance in the mirror of my mind. Or perhaps, someone from a different time and space is looking into my future self.
In Zen meditation, there is a technique of visualizing a Buddha or a deity above your head. However, that technique is to consciously create an image, but in my case, the image appeared unintentionally, without me intending to create it, nor did I wish for such an image to appear beforehand. So, I wasn't doing the kind of visualization meditation that is found in Zen or Tibetan meditation, and I think it was probably a different experience.
At the present time, I cannot explain what this is. However, as a hypothesis, I think that perhaps when the consciousness becomes pure, the target begins to appear in the mirror of the mind. I think I have seen something like that somewhere before, and I also feel that the power of something like the third eye might be added to that mirror of the mind, allowing it to reflect things from afar.
These appearances of the mirror of the mind seem to occur when the consciousness becomes pure through meditation, and when energy properly flows into the Sushumna nadi in yoga. Since there is a correlation between the purity of consciousness and the energy of the Sushumna, I think that by meditating, balancing the left and right sides, and filling the Sushumna with energy, the consciousness becomes pure, and then the mirror of the mind appears, reflecting something. That is my current understanding.
The mirror of the mind is said to be like a surface of water, but a surface of water is something that is parallel to the ground. In this case, the mirror of the mind is not on the ground, but it is like a mirror hanging on the wall, parallel to oneself, and that wall mirror is like a surface of water. Sometimes, like a surface of water, the wind blows and it becomes slightly wavy, and sometimes it feels completely flat, and sometimes it is wavy or foggy, and it is difficult to see clearly.
I think I may have read somewhere that the Yata no Kagami, one of the Three Sacred Treasures, is based on the concept of the mind. That is the kind of image I have. Old mirrors were not as beautiful as modern mirrors, and they were often made of metal plates, and they were often distorted, but basically they were like a surface of water, and the more you polish them, the better the reflection.
Even in Zen and Tibetan meditation, it may be that you start by visualizing with your consciousness, but if the goal is to meditate until you naturally see things reflected in the mirror of the mind, then perhaps the destination is the same.
At first, it was my face when I was young. During meditation, I close my eyes, but the face I saw had its eyes open. When I looked closely, it resembled my younger face, so it wasn't a direct reflection of my current appearance. The face was looking at me, and it seemed gentle. It was like just the face was floating, like a passport photo.
A few days later, I saw a similar face again, but this time it was a face that looked a little older, probably in my 30s. It also seemed gentle, and compared to the previous time, it seemed to waver slightly, like a reflection on the surface of water.
It is often said that the mind is like a mirror. Perhaps this is a reflection of my own appearance in the mirror of my mind. Or perhaps, someone from a different time and space is looking into my future self.
In Zen meditation, there is a technique of visualizing a Buddha or a deity above your head. However, that technique is to consciously create an image, but in my case, the image appeared unintentionally, without me intending to create it, nor did I wish for such an image to appear beforehand. So, I wasn't doing the kind of visualization meditation that is found in Zen or Tibetan meditation, and I think it was probably a different experience.
At the present time, I cannot explain what this is. However, as a hypothesis, I think that perhaps when the consciousness becomes pure, the target begins to appear in the mirror of the mind. I think I have seen something like that somewhere before, and I also feel that the power of something like the third eye might be added to that mirror of the mind, allowing it to reflect things from afar.
These appearances of the mirror of the mind seem to occur when the consciousness becomes pure through meditation, and when energy properly flows into the Sushumna nadi in yoga. Since there is a correlation between the purity of consciousness and the energy of the Sushumna, I think that by meditating, balancing the left and right sides, and filling the Sushumna with energy, the consciousness becomes pure, and then the mirror of the mind appears, reflecting something. That is my current understanding.
The mirror of the mind is said to be like a surface of water, but a surface of water is something that is parallel to the ground. In this case, the mirror of the mind is not on the ground, but it is like a mirror hanging on the wall, parallel to oneself, and that wall mirror is like a surface of water. Sometimes, like a surface of water, the wind blows and it becomes slightly wavy, and sometimes it feels completely flat, and sometimes it is wavy or foggy, and it is difficult to see clearly.
I think I may have read somewhere that the Yata no Kagami, one of the Three Sacred Treasures, is based on the concept of the mind. That is the kind of image I have. Old mirrors were not as beautiful as modern mirrors, and they were often made of metal plates, and they were often distorted, but basically they were like a surface of water, and the more you polish them, the better the reflection.
Even in Zen and Tibetan meditation, it may be that you start by visualizing with your consciousness, but if the goal is to meditate until you naturally see things reflected in the mirror of the mind, then perhaps the destination is the same.
Intentionally strengthening a pure consciousness with tamas.
In yoga, Tamas refers to a dull and heavy quality that obscures consciousness. It covers the pure consciousness and makes it cloudy. Meditation can help remove this veil of Tamas and return to a state of pure consciousness.
It seems that the power to return to this state of pure consciousness is initially weak, but gradually becomes stronger.
At first, in a state similar to "Cherdul," this power is not yet strong. Through prolonged and careful observation in meditation, one can gradually dispel the clouds of Tamas. Eventually, one may reach a state similar to "Shardul," and begin to feel that this power is growing stronger.
However, there are times when one fluctuates between these states. In daily life, when fatigue accumulates, it seems to weaken the pure consciousness, and when the body and mind are at rest, the tendency to increase Tamas appears. Nevertheless, the underlying power to return to purity seems to be gradually strengthening, making one more resistant to stress.
It is not simply a matter of eliminating stressful situations. Since stress is inevitable in daily life, it seems that experiencing some degree of Tamas and dullness is necessary to build stress resistance and prevent enlightenment from being easily lost.
This does not mean constantly being in a state of stress or dullness. It is absolutely necessary to maintain a state of purity, but it may be necessary to intentionally create stress to strengthen the stress resistance of pure consciousness.
Perhaps, the practice of austerities that induce stress in yoga and traditional religions has some meaning in this regard.
While austerities can sometimes lead to the development of unexpected "abilities," it is difficult to determine what is correct. At the very least, austerities may have this kind of meaning.
Seated meditation for maintaining pure consciousness should be practiced in a quiet place. This cultivates pure consciousness, and practices such as austerities or prolonged chanting of mantras may be performed to solidify this pure consciousness.
Modern people are, in a sense, constantly exposed to stress, so there may be no need to intentionally engage in such austerities. Simply living a normal life and working may be sufficient as practice.
In temples and ashrams, people can live a life free from external stress, but this alone may not be enough. Intentionally creating stress helps to solidify the state of pure tranquility.
On the other hand, people living in everyday life already have austerities all around them. Therefore, there may be no need to add additional austerities, and simply meditating in the early morning to cultivate a quiet mind may be sufficient.
To avoid misunderstandings, I would like to add that, in any case, for those with a thick layer of Tamas, it is initially necessary to remove the Tamas over a long period of time, and there is no need to intentionally add Tamas at that stage.
What I am talking about here is that, after a certain degree of purification of consciousness has been achieved, when one has reached a state of pure consciousness but that power is still weak, one can intentionally add Tamas to strengthen the pure consciousness.
In Japan, many people are born with a certain degree of pure consciousness. In such cases, it is simply a matter of strengthening that. On the other hand, for those with a dull and heavy nature, it is first necessary to purify the Tamas and achieve a state of pure consciousness, and then the story of intentionally adding Tamas to strengthen the pure consciousness comes into play. Therefore, there is no need to intentionally add Tamas at the stage where the initial Tamas is thick.
This is just a mention of a possible method, and it is entirely up to the individual whether or not to practice it. However, when looking at traditional methods, it seems that what is now a mere routine may have originally been done to solidify a state of pure consciousness after achieving it.
It seems that the power to return to this state of pure consciousness is initially weak, but gradually becomes stronger.
At first, in a state similar to "Cherdul," this power is not yet strong. Through prolonged and careful observation in meditation, one can gradually dispel the clouds of Tamas. Eventually, one may reach a state similar to "Shardul," and begin to feel that this power is growing stronger.
However, there are times when one fluctuates between these states. In daily life, when fatigue accumulates, it seems to weaken the pure consciousness, and when the body and mind are at rest, the tendency to increase Tamas appears. Nevertheless, the underlying power to return to purity seems to be gradually strengthening, making one more resistant to stress.
It is not simply a matter of eliminating stressful situations. Since stress is inevitable in daily life, it seems that experiencing some degree of Tamas and dullness is necessary to build stress resistance and prevent enlightenment from being easily lost.
This does not mean constantly being in a state of stress or dullness. It is absolutely necessary to maintain a state of purity, but it may be necessary to intentionally create stress to strengthen the stress resistance of pure consciousness.
Perhaps, the practice of austerities that induce stress in yoga and traditional religions has some meaning in this regard.
While austerities can sometimes lead to the development of unexpected "abilities," it is difficult to determine what is correct. At the very least, austerities may have this kind of meaning.
Seated meditation for maintaining pure consciousness should be practiced in a quiet place. This cultivates pure consciousness, and practices such as austerities or prolonged chanting of mantras may be performed to solidify this pure consciousness.
Modern people are, in a sense, constantly exposed to stress, so there may be no need to intentionally engage in such austerities. Simply living a normal life and working may be sufficient as practice.
In temples and ashrams, people can live a life free from external stress, but this alone may not be enough. Intentionally creating stress helps to solidify the state of pure tranquility.
On the other hand, people living in everyday life already have austerities all around them. Therefore, there may be no need to add additional austerities, and simply meditating in the early morning to cultivate a quiet mind may be sufficient.
To avoid misunderstandings, I would like to add that, in any case, for those with a thick layer of Tamas, it is initially necessary to remove the Tamas over a long period of time, and there is no need to intentionally add Tamas at that stage.
What I am talking about here is that, after a certain degree of purification of consciousness has been achieved, when one has reached a state of pure consciousness but that power is still weak, one can intentionally add Tamas to strengthen the pure consciousness.
In Japan, many people are born with a certain degree of pure consciousness. In such cases, it is simply a matter of strengthening that. On the other hand, for those with a dull and heavy nature, it is first necessary to purify the Tamas and achieve a state of pure consciousness, and then the story of intentionally adding Tamas to strengthen the pure consciousness comes into play. Therefore, there is no need to intentionally add Tamas at the stage where the initial Tamas is thick.
This is just a mention of a possible method, and it is entirely up to the individual whether or not to practice it. However, when looking at traditional methods, it seems that what is now a mere routine may have originally been done to solidify a state of pure consciousness after achieving it.
Energy is emitted from the palm of the hand, leading to a meditative state.
Normally, when I sit and meditate, I either place my hands together in front of me, or I place them on my knees with my thumbs and index fingers forming a circle, pointing upwards (chinmudra).
Recently, I realized that the position of the hands, especially in chinmudra, affects the reaction points in the brain. I usually keep my hands in the same position, so I didn't pay much attention to it. Also, I thought that the slight differences in reactions in the brain from day to day were normal, so I ignored them.
By chance, I changed the position of my hands slightly, and I noticed that the reactions in the brain changed. Usually, the reactions occur on both sides of my head, near both ears, but when I changed the position of my hands, I realized that I could freely change the location of the reactions, such as to the center of my head, the frontal lobe, or the back of my head.
It's not as if I'm consciously changing it; rather, it seems that the position of the hands simply changes the location where the reactions occur. By slightly changing the position and orientation of my hands during zazen, the corresponding areas in my brain react.
It seems natural to think that some kind of energy is being emitted directly from the palms.
As an experiment, I placed my palms towards my face while sitting in a chair, and I felt energy. I also felt that it was relatively easy to enter a meditative state. It seems that simply turning my palms towards myself makes it easier to enter a meditative state, even without sitting in zazen.
...I'm a little shocked that I didn't notice this before. Perhaps it's been like this all along, but I haven't been very conscious of it.
Perhaps the meditative posture of sitting with the soles of the feet facing upwards, known as padmasana (lotus position), also has the same meaning. I can't do padmasana, but I've become interested in trying it. I recently had a fracture, but it's completely healed, so my next goal is padmasana.
Recently, I realized that the position of the hands, especially in chinmudra, affects the reaction points in the brain. I usually keep my hands in the same position, so I didn't pay much attention to it. Also, I thought that the slight differences in reactions in the brain from day to day were normal, so I ignored them.
By chance, I changed the position of my hands slightly, and I noticed that the reactions in the brain changed. Usually, the reactions occur on both sides of my head, near both ears, but when I changed the position of my hands, I realized that I could freely change the location of the reactions, such as to the center of my head, the frontal lobe, or the back of my head.
It's not as if I'm consciously changing it; rather, it seems that the position of the hands simply changes the location where the reactions occur. By slightly changing the position and orientation of my hands during zazen, the corresponding areas in my brain react.
It seems natural to think that some kind of energy is being emitted directly from the palms.
As an experiment, I placed my palms towards my face while sitting in a chair, and I felt energy. I also felt that it was relatively easy to enter a meditative state. It seems that simply turning my palms towards myself makes it easier to enter a meditative state, even without sitting in zazen.
...I'm a little shocked that I didn't notice this before. Perhaps it's been like this all along, but I haven't been very conscious of it.
Perhaps the meditative posture of sitting with the soles of the feet facing upwards, known as padmasana (lotus position), also has the same meaning. I can't do padmasana, but I've become interested in trying it. I recently had a fracture, but it's completely healed, so my next goal is padmasana.
Push Tamas inward and maintain a state of quiet consciousness.
During meditation, I maintain a state of quiet awareness by pushing my own consciousness.
In daily life, the accumulated "tamas" (inertia) covers me, and it feels particularly prominent in the front. When meditating, I can expand my state of quiet awareness by pushing my consciousness forward, as if pushing a heavy object in front of me to move it.
I recall reading something in the Upanishads, where Shiva is teaching meditation, and there was a passage that explained, "In meditation, distinguish between the inner and outer, and keep the outer things outside." I think this explanation precisely means maintaining a state of quiet awareness within and pushing away the "tamasic" and dull qualities outwards.
While "tamas" refers to inertia, it's not just a simple consciousness of inertia, but also means pushing away the clouds of thoughts that are floating around as a consciousness body.
As I mentioned before, when something is attached to you, such as when something is clinging to your right arm, it's not about "pushing back," but rather "grabbing and pulling it out." That's one way, and on the other hand, if you're simply surrounded by "tamasic" consciousness, it's better to "push back."
There are various ways to do this, and some people might shout and shake it off with force. However, I think Shiva's method is likely the way of "pushing back."
The basic principle is to push it forward, but focusing on the weaker direction, such as my right shoulder, and consciously "pushing back" from the inside towards the right shoulder, can stabilize the right shoulder, and when it stabilizes, the tension in the right shoulder can be relieved.
Personally, I find that simply "pushing back" is a bit weak, and I'm not the type of person who would shout with force, so I think that combining "pushing back" with "grabbing and pulling it out" can deal with most situations.
When simply covered by "tamas," push it back; when something is attached to the consciousness body, grab it and pull it out, then push it back from the inside to stabilize it. In either case, if a state of pure consciousness and quiet awareness is achieved, it can be considered a success.
In addition to that, it's important to maintain balance between the left and right sides. The main checkpoints are probably three in total.
In daily life, the accumulated "tamas" (inertia) covers me, and it feels particularly prominent in the front. When meditating, I can expand my state of quiet awareness by pushing my consciousness forward, as if pushing a heavy object in front of me to move it.
I recall reading something in the Upanishads, where Shiva is teaching meditation, and there was a passage that explained, "In meditation, distinguish between the inner and outer, and keep the outer things outside." I think this explanation precisely means maintaining a state of quiet awareness within and pushing away the "tamasic" and dull qualities outwards.
While "tamas" refers to inertia, it's not just a simple consciousness of inertia, but also means pushing away the clouds of thoughts that are floating around as a consciousness body.
As I mentioned before, when something is attached to you, such as when something is clinging to your right arm, it's not about "pushing back," but rather "grabbing and pulling it out." That's one way, and on the other hand, if you're simply surrounded by "tamasic" consciousness, it's better to "push back."
There are various ways to do this, and some people might shout and shake it off with force. However, I think Shiva's method is likely the way of "pushing back."
The basic principle is to push it forward, but focusing on the weaker direction, such as my right shoulder, and consciously "pushing back" from the inside towards the right shoulder, can stabilize the right shoulder, and when it stabilizes, the tension in the right shoulder can be relieved.
Personally, I find that simply "pushing back" is a bit weak, and I'm not the type of person who would shout with force, so I think that combining "pushing back" with "grabbing and pulling it out" can deal with most situations.
When simply covered by "tamas," push it back; when something is attached to the consciousness body, grab it and pull it out, then push it back from the inside to stabilize it. In either case, if a state of pure consciousness and quiet awareness is achieved, it can be considered a success.
In addition to that, it's important to maintain balance between the left and right sides. The main checkpoints are probably three in total.
Meditation with a faint purple cat silhouette appearing.
As usual, I sat for meditation and focused my consciousness, and I felt that something was nearby. Compared to usual, I was somewhat emotionally unstable, and I wondered what to do. Perhaps this entity was the cause.
A faint purple silhouette of a cat appeared, slightly to the right of my field of vision.
The area around the faint purple pattern was gray or almost black, while only the part of the cat's silhouette was glowing in a faint purple color.
It seemed like a cat, but it felt like my past life wife was nearby, watching me like a cat. I don't know if the cat is real or if my wife is real. They might be overlapping, or perhaps my wife lived as a cat, so the image of a cat is indeed accurate.
The sequence was that a sexual and emotional image appeared first, and I wondered what it was, then it was my past life wife. Indeed, I had frequent and intense interactions with that wife, so there might be that aspect. Also, it's possible that my former wife wants to be with me again, so it's not surprising if that feeling is coming from her.
Even after death, a ghost would still have legs, and it would have sexual organs. If you wanted to, you could have a normal night life. Basically, the memories and habits from when she was alive are being repeated, but this is a real thing that happens with a partner, not just an imagination. Well, she's a ghost.
Along with the image of that former wife, a faint purple silhouette of a cat, like a noble Persian cat, appeared.
The location was slightly above my right eye.
After watching it for a while, the shape began to break down, becoming something I couldn't quite understand, just an amoeba or a pattern of spots. Eventually, the faint purple pattern disappeared.
I sometimes see things, but I don't remember seeing anything that glows purple in only one part. I can normally see images in color, but I don't usually see a silhouette glowing purple.
Especially when I concentrate, it glows purple, and as I come out of meditation, the purple light disappears and my vision returns to normal gray or dark.
When I close my eyes and meditate, I can feel the light around me, and it often flashes. Sometimes that light is a large, bright spot, but I don't often see something like the strange, faint purple silhouette and spotted pattern that I saw this time. I don't remember it.
What's concerning is that today's meditation was a little different from usual.
What could it be?
Perhaps it's the violet color that appears when I'm moving in the astral upper layer. If the astral lower layer is black and the astral upper layer is violet, then it makes sense.
Well, let's see. I'll keep an eye on it.
A faint purple silhouette of a cat appeared, slightly to the right of my field of vision.
The area around the faint purple pattern was gray or almost black, while only the part of the cat's silhouette was glowing in a faint purple color.
It seemed like a cat, but it felt like my past life wife was nearby, watching me like a cat. I don't know if the cat is real or if my wife is real. They might be overlapping, or perhaps my wife lived as a cat, so the image of a cat is indeed accurate.
The sequence was that a sexual and emotional image appeared first, and I wondered what it was, then it was my past life wife. Indeed, I had frequent and intense interactions with that wife, so there might be that aspect. Also, it's possible that my former wife wants to be with me again, so it's not surprising if that feeling is coming from her.
Even after death, a ghost would still have legs, and it would have sexual organs. If you wanted to, you could have a normal night life. Basically, the memories and habits from when she was alive are being repeated, but this is a real thing that happens with a partner, not just an imagination. Well, she's a ghost.
Along with the image of that former wife, a faint purple silhouette of a cat, like a noble Persian cat, appeared.
The location was slightly above my right eye.
After watching it for a while, the shape began to break down, becoming something I couldn't quite understand, just an amoeba or a pattern of spots. Eventually, the faint purple pattern disappeared.
I sometimes see things, but I don't remember seeing anything that glows purple in only one part. I can normally see images in color, but I don't usually see a silhouette glowing purple.
Especially when I concentrate, it glows purple, and as I come out of meditation, the purple light disappears and my vision returns to normal gray or dark.
When I close my eyes and meditate, I can feel the light around me, and it often flashes. Sometimes that light is a large, bright spot, but I don't often see something like the strange, faint purple silhouette and spotted pattern that I saw this time. I don't remember it.
What's concerning is that today's meditation was a little different from usual.
What could it be?
Perhaps it's the violet color that appears when I'm moving in the astral upper layer. If the astral lower layer is black and the astral upper layer is violet, then it makes sense.
Well, let's see. I'll keep an eye on it.
By letting go of thoughts in the head and directing them to the heart and lower body, one can reach a state of silent awareness.
Recently, I have been practicing meditation that gradually brings about a state of mental tranquility. I have noticed that when a state of mental tranquility arrives, a hazy feeling that floats in the upper body passes through the throat and flows into the heart and lower body.
The difference between when dullness accumulates during daily life and when a state of quiet awareness and tranquility is maintained seems to be whether or not that dullness can flow from the head, through the throat, and into the heart and lower body.
For example, when there is tension during daily life, the energy channel connecting the head and heart tends to become slightly blocked. Tension, stress, and negative consciousness can cause this energy channel, which is called the Sushumna in yoga, to become blocked. As a result, the dull and impure qualities that accumulate around the head are not purified and tend to accumulate, which strengthens the dull qualities and prevents the state of quiet awareness.
On the other hand, when there is less tension in daily life and the Sushumna is open, even if there are some dull and impure qualities, it seems possible to quickly return to a state of pure consciousness.
This is something that happened during meditation, but until now, I had not fully understood the reason why a state of pure consciousness gradually arrives.
Now, I feel that the darkness accumulated around my head is flowing down, just like the water in a bathtub drains quickly when the drain is opened, especially through my throat, into my heart, and down to my lower body. At the same time, I can feel myself returning to a state of purity.
It feels like the purification in the throat chakra (Vishuddha chakra) is almost complete, and the remaining residue is circulating in my lower body. The throat chakra is also said to be a chakra of purification, and perhaps this is what it means.
Probably, in the past, the Sushumna nadi was not as open. And the fact that opening the Sushumna leads to a state of purity seems to align with what is written in the yogic scriptures.
When prana flows through the Sushumna nadi and the activity of the mind is submerged in the void, this yogi eliminates the root of all karmic actions. Hatha Yoga Pradipika 4.12 "Roku Yoga Konpon Kyo-ten (written by Tsuruji Sabota)"
At that time, my state was that my upper body was in a state of purity, while my lower body was covered with the intense heat of Kundalini. In that state, a state of stillness is maintained. On the other hand, when I am in a state of darkness, there is tension, and my head is dull and filled with darkness, and my lower body is the same. The difference is that the Sushumna nadi is closed. When the Sushumna nadi gradually opens, my consciousness also gradually becomes still. On the other hand, if it is properly open, a state of purity is maintained.
This is just my experience, and in my case, I probably won't completely close the Sushumna nadi in the future, but even when it is slightly blocked, I can feel the difference.
It is important to meditate not only by focusing on the space between the eyebrows, but also with the intention of opening the Sushumna nadi. To achieve this, it is necessary to maintain a straight posture, practice So-ham meditation, or perform micro-cosmic circulation. This is a basic practice in yoga, but because it is basic, it is often overlooked. However, now that I can clearly feel the relationship between the purity of consciousness and the Sushumna nadi during meditation, I understand how important it is.
Perhaps, in daily life, it is better to avoid tension, but in daily life, fatigue inevitably accumulates, so maintenance is necessary. That maintenance is meditation. While sitting meditation is the best, I feel that even if you are not sitting, if you are aware of the Sushumna nadi and allow energy to flow, it is relatively easy to maintain a state of purity.
One of my goals in this lifetime is to verify the steps to awakening, so I tend to do experimental things, such as intentionally increasing darkness. However, I wonder if ordinary people should do such experiments. It is up to each individual.
The difference between when dullness accumulates during daily life and when a state of quiet awareness and tranquility is maintained seems to be whether or not that dullness can flow from the head, through the throat, and into the heart and lower body.
For example, when there is tension during daily life, the energy channel connecting the head and heart tends to become slightly blocked. Tension, stress, and negative consciousness can cause this energy channel, which is called the Sushumna in yoga, to become blocked. As a result, the dull and impure qualities that accumulate around the head are not purified and tend to accumulate, which strengthens the dull qualities and prevents the state of quiet awareness.
On the other hand, when there is less tension in daily life and the Sushumna is open, even if there are some dull and impure qualities, it seems possible to quickly return to a state of pure consciousness.
This is something that happened during meditation, but until now, I had not fully understood the reason why a state of pure consciousness gradually arrives.
Now, I feel that the darkness accumulated around my head is flowing down, just like the water in a bathtub drains quickly when the drain is opened, especially through my throat, into my heart, and down to my lower body. At the same time, I can feel myself returning to a state of purity.It feels like the purification in the throat chakra (Vishuddha chakra) is almost complete, and the remaining residue is circulating in my lower body. The throat chakra is also said to be a chakra of purification, and perhaps this is what it means.
Probably, in the past, the Sushumna nadi was not as open. And the fact that opening the Sushumna leads to a state of purity seems to align with what is written in the yogic scriptures.
When prana flows through the Sushumna nadi and the activity of the mind is submerged in the void, this yogi eliminates the root of all karmic actions. Hatha Yoga Pradipika 4.12 "Roku Yoga Konpon Kyo-ten (written by Tsuruji Sabota)"
At that time, my state was that my upper body was in a state of purity, while my lower body was covered with the intense heat of Kundalini. In that state, a state of stillness is maintained. On the other hand, when I am in a state of darkness, there is tension, and my head is dull and filled with darkness, and my lower body is the same. The difference is that the Sushumna nadi is closed. When the Sushumna nadi gradually opens, my consciousness also gradually becomes still. On the other hand, if it is properly open, a state of purity is maintained.
This is just my experience, and in my case, I probably won't completely close the Sushumna nadi in the future, but even when it is slightly blocked, I can feel the difference.
It is important to meditate not only by focusing on the space between the eyebrows, but also with the intention of opening the Sushumna nadi. To achieve this, it is necessary to maintain a straight posture, practice So-ham meditation, or perform micro-cosmic circulation. This is a basic practice in yoga, but because it is basic, it is often overlooked. However, now that I can clearly feel the relationship between the purity of consciousness and the Sushumna nadi during meditation, I understand how important it is.
Perhaps, in daily life, it is better to avoid tension, but in daily life, fatigue inevitably accumulates, so maintenance is necessary. That maintenance is meditation. While sitting meditation is the best, I feel that even if you are not sitting, if you are aware of the Sushumna nadi and allow energy to flow, it is relatively easy to maintain a state of purity.
One of my goals in this lifetime is to verify the steps to awakening, so I tend to do experimental things, such as intentionally increasing darkness. However, I wonder if ordinary people should do such experiments. It is up to each individual.
Meditation, the cessation of the mind, and pratayahara and samadhi.
In the Yoga Sutras, "cessation of the mind" is a goal.
This interpretation can differ between those at the stage of Pratayahara and those at the stage of Samadhi.
People at the Pratayahara stage may deny concentration and cessation of the mind, saying, "Even if the mind is stopped (ceased) through meditation, it is temporary and not essential."
While this is somewhat true for those at the Pratayahara stage, in Samadhi, the cessation of the mind and the deep, quiet will that exists within it coexist. Therefore, the cessation of the mind is, in a sense, correct.
Although the cessation of the mind is not essential, when people at the Pratayahara stage hear that it is not essential, they may deny the cessation of the mind. On the other hand, people at the Samadhi stage accept the cessation of the mind as a truth and also affirm the deep consciousness that exists within it. The meaning of "not essential" differs between those at the Pratayahara stage and those at the Samadhi stage.
Denying the cessation of the mind as described in the Yoga Sutras is one of the possible misunderstandings that people at the Pratayahara stage may fall into. At the Pratayahara stage, people diligently try to escape from distractions during meditation, but as soon as the meditation ends, distractions emerge and overwhelm them. Therefore, people at the Pratayahara stage may judge that even if the mind is stopped, it is useless. However, this is simply because their meditation has not progressed enough. At the Pratayahara stage, the true nature of the mind, which lies deep within, is difficult to understand. It may be a misunderstanding, and there may be no one to explain it properly. If they misunderstand, they may interpret the cessation of the mind as "meaningless."
In contrast, in Samadhi, the cessation of the mind continues to some extent, and even if the mind moves, the will that exists as the essence of the mind is not affected by superficial mental movements and continues to exist and function. Therefore, the mind is less likely to be hindered by distractions. Although distractions can hinder the movement of the essence of the mind to some extent, it is realized as something fundamentally different. Thus, it becomes clear that the superficial mind, thoughts, and will are different from the essence of the mind that lies deep within. This understanding prevents misunderstandings about the previous statements.
People at the Pratayahara stage sometimes misunderstand and seek enlightenment in completely different places, while people at the Samadhi stage are living in a state where the cessation of the mind and the essence of the mind as enlightenment coexist.
As a misunderstanding that people at the Pratayahara stage sometimes fall into, when they are told that "concentration is not essential," they may "deny concentration." While not everyone misunderstands, it seems that some people do.
The state of Samadhi is a state where the essence of the mind is moving deep within, regardless of whether the mind is moving or not. Therefore, it can be said that whether the mind is "ceased" or not is not essential. However, even so, the mind is in a much calmer state than before, and there is a realm of the mind that emerges due to the stillness of the mind.
It is true that this realm that lies deep within is important, but in order to reach that realm, it is necessary to first increase concentration to the point where one can temporarily stop (cease) the mind through concentration meditation.
■Action or Understanding
Some schools of thought explain that "enlightenment can be achieved through understanding, not through action." However, if this is interpreted literally, it would mean "you don't need to meditate or practice. You just need to understand." However, even within those schools, some people explain it that way. As someone in a free position, I can interpret such explanations as "understanding (in the sense of understanding, which is a metaphorical expression of action by the will of the heart's essence, or Atman) rather than (action by the mind and will of the conscious mind) can lead to liberation (moksha)." Ultimately, even if the ultimate goal is not "action," action is necessary to reach that goal. Interpreting this literally and thinking "you don't need to act, you just need to understand" is like saying "you can become a ghost by chanting a mantra?" There is a risk of that. Although the ultimate goal is an action that is separate from the action of the conscious mind, it may appear as a potential function to the conscious mind, and it may be interpreted as understanding. However, it is not a mere fixed understanding, but a movement of the will that exists as a function deep within. Therefore, the word "understanding" may not be appropriate, and it may be that "it is not an understanding by a person who has understood the truth, but an interpretation."
If the Atman actually appears and starts working, I don't think the word "understanding" should be used. Perhaps it is a doctrine of a school of thought that has been interpreted by people who have reached understanding through studying the truth, but the Atman has not yet appeared. In the Pratayahara stage, "understanding" may be interpreted as "understanding," but in Samadhi, it may be understood as "the functioning of the true nature of the mind (Atman)."
This interpretation can differ between those at the stage of Pratayahara and those at the stage of Samadhi.
People at the Pratayahara stage may deny concentration and cessation of the mind, saying, "Even if the mind is stopped (ceased) through meditation, it is temporary and not essential."
While this is somewhat true for those at the Pratayahara stage, in Samadhi, the cessation of the mind and the deep, quiet will that exists within it coexist. Therefore, the cessation of the mind is, in a sense, correct.
Although the cessation of the mind is not essential, when people at the Pratayahara stage hear that it is not essential, they may deny the cessation of the mind. On the other hand, people at the Samadhi stage accept the cessation of the mind as a truth and also affirm the deep consciousness that exists within it. The meaning of "not essential" differs between those at the Pratayahara stage and those at the Samadhi stage.
Denying the cessation of the mind as described in the Yoga Sutras is one of the possible misunderstandings that people at the Pratayahara stage may fall into. At the Pratayahara stage, people diligently try to escape from distractions during meditation, but as soon as the meditation ends, distractions emerge and overwhelm them. Therefore, people at the Pratayahara stage may judge that even if the mind is stopped, it is useless. However, this is simply because their meditation has not progressed enough. At the Pratayahara stage, the true nature of the mind, which lies deep within, is difficult to understand. It may be a misunderstanding, and there may be no one to explain it properly. If they misunderstand, they may interpret the cessation of the mind as "meaningless."
In contrast, in Samadhi, the cessation of the mind continues to some extent, and even if the mind moves, the will that exists as the essence of the mind is not affected by superficial mental movements and continues to exist and function. Therefore, the mind is less likely to be hindered by distractions. Although distractions can hinder the movement of the essence of the mind to some extent, it is realized as something fundamentally different. Thus, it becomes clear that the superficial mind, thoughts, and will are different from the essence of the mind that lies deep within. This understanding prevents misunderstandings about the previous statements.
People at the Pratayahara stage sometimes misunderstand and seek enlightenment in completely different places, while people at the Samadhi stage are living in a state where the cessation of the mind and the essence of the mind as enlightenment coexist.
As a misunderstanding that people at the Pratayahara stage sometimes fall into, when they are told that "concentration is not essential," they may "deny concentration." While not everyone misunderstands, it seems that some people do.
The state of Samadhi is a state where the essence of the mind is moving deep within, regardless of whether the mind is moving or not. Therefore, it can be said that whether the mind is "ceased" or not is not essential. However, even so, the mind is in a much calmer state than before, and there is a realm of the mind that emerges due to the stillness of the mind.
It is true that this realm that lies deep within is important, but in order to reach that realm, it is necessary to first increase concentration to the point where one can temporarily stop (cease) the mind through concentration meditation.
■Action or Understanding
Some schools of thought explain that "enlightenment can be achieved through understanding, not through action." However, if this is interpreted literally, it would mean "you don't need to meditate or practice. You just need to understand." However, even within those schools, some people explain it that way. As someone in a free position, I can interpret such explanations as "understanding (in the sense of understanding, which is a metaphorical expression of action by the will of the heart's essence, or Atman) rather than (action by the mind and will of the conscious mind) can lead to liberation (moksha)." Ultimately, even if the ultimate goal is not "action," action is necessary to reach that goal. Interpreting this literally and thinking "you don't need to act, you just need to understand" is like saying "you can become a ghost by chanting a mantra?" There is a risk of that. Although the ultimate goal is an action that is separate from the action of the conscious mind, it may appear as a potential function to the conscious mind, and it may be interpreted as understanding. However, it is not a mere fixed understanding, but a movement of the will that exists as a function deep within. Therefore, the word "understanding" may not be appropriate, and it may be that "it is not an understanding by a person who has understood the truth, but an interpretation."
If the Atman actually appears and starts working, I don't think the word "understanding" should be used. Perhaps it is a doctrine of a school of thought that has been interpreted by people who have reached understanding through studying the truth, but the Atman has not yet appeared. In the Pratayahara stage, "understanding" may be interpreted as "understanding," but in Samadhi, it may be understood as "the functioning of the true nature of the mind (Atman)."
Meditation for concentration (samatha) leads to observation (vipassana).
Meditation, as an "action," is "concentration."
And, as a "result," "observation" arises.
If you confuse these, and try to perform "observation" as an "action," it simply means you are concentrating while intending to observe. For example, there is a type of Vipassana meditation that involves observing the skin, but in terms of meditation, it is classified as concentration.
Some people call it "observation" or "Vipassana," but those are just terms used by different schools of thought. If you belong to a particular school, you can interpret it as you like and follow the teachings of your teacher. I am simply writing my own interpretations, and I am not asking anyone to change their interpretations; I am writing this for the purpose of organization.
"Concentration as an action" corresponds to "conscious awareness," and "observation as a result" corresponds to "the subconscious or deep consciousness." There are various psychological terms and interpretations, but here, I am not using strict terminology, but rather associating them in layers for clarity.
In other words, "conscious awareness," which is "thought and will, or the mind," corresponds to the "action," and the "deep part of the subconscious" corresponds to the "result."
Some people may think that the subconscious is something that humans cannot be aware of, but one of the goals (milestones) of yoga practice is to reduce the subconscious and increase conscious awareness. Therefore, it is also correct to interpret the increased part as conscious awareness, but it is more realistic to say that a part that was originally subconscious emerges as a new, deeper will.
In yoga, this state of emerging deep consciousness is called "Samadhi" or "Vipassana." The meaning may vary slightly depending on the school of thought, which can cause confusion in interpretation, but fundamentally, it refers to a state where this deep consciousness has emerged.
In yoga, this deep consciousness is also called "Atman," in Tibetan Buddhism, it is called "Rigpa (the nature of mind)," and in spiritual circles, it is called "Spirit."
When you reach a certain point, the conscious mind, which is normally driven by ordinary thoughts and will, begins to be driven by the subconscious Atman, Spirit, Rigpa, or the nature of mind, and the latter takes over.
The state where Atman (Spirit, Rigpa) is in control is Samadhi, Vipassana, and observation.
At that time, what is happening to conscious awareness? The thoughts and will that correspond to conscious awareness can move if they want to, but they are in a relatively calm state. Conscious awareness is good at logical thinking, while Atman (Spirit, Rigpa) is good at seeing the overall picture. In that sense, they have a division of roles.
Atman (Spirit, Rigpa) can also see logical thinking and details, but that is a result of being able to see those things in a more intuitive way. It is closer to inspiration. It is not something that is assembled through logical thinking, but rather the result comes first.
Therefore, the state where Atman (Spirit, Rigpa) is active can be said to be observation (Vipassana).
To reach that state, "cessation of the mind" as written in the Yoga Sutra is necessary as a practice for the "action." Some people may interpret "cessation" as meaning that the mind completely disappears, but this means temporarily calming conscious awareness, not completely eliminating the mind.
Originally, it is the Sanskrit word "niroda," and the original meaning is difficult, so someone is needed to interpret it. For example, Swami Yogeshwarananda, who founded the Yoga Niketan in Rishikesh, India, clearly stated in his book "The Science of the Soul" that yoga is to stop the activity of the mind. In that context, "mind" refers to "Chitta," which is considered the source of psychological activity. Therefore, it is a cessation in that narrow sense, not a complete elimination of the mind.
By practicing the cessation (stopping) of Chitta, the underlying true consciousness, which can also be called Atman (Spirit, Rigpa), becomes active and leads to Vipassana (observation).
And, as a "result," "observation" arises.
If you confuse these, and try to perform "observation" as an "action," it simply means you are concentrating while intending to observe. For example, there is a type of Vipassana meditation that involves observing the skin, but in terms of meditation, it is classified as concentration.
Some people call it "observation" or "Vipassana," but those are just terms used by different schools of thought. If you belong to a particular school, you can interpret it as you like and follow the teachings of your teacher. I am simply writing my own interpretations, and I am not asking anyone to change their interpretations; I am writing this for the purpose of organization.
"Concentration as an action" corresponds to "conscious awareness," and "observation as a result" corresponds to "the subconscious or deep consciousness." There are various psychological terms and interpretations, but here, I am not using strict terminology, but rather associating them in layers for clarity.
In other words, "conscious awareness," which is "thought and will, or the mind," corresponds to the "action," and the "deep part of the subconscious" corresponds to the "result."
Some people may think that the subconscious is something that humans cannot be aware of, but one of the goals (milestones) of yoga practice is to reduce the subconscious and increase conscious awareness. Therefore, it is also correct to interpret the increased part as conscious awareness, but it is more realistic to say that a part that was originally subconscious emerges as a new, deeper will.
In yoga, this state of emerging deep consciousness is called "Samadhi" or "Vipassana." The meaning may vary slightly depending on the school of thought, which can cause confusion in interpretation, but fundamentally, it refers to a state where this deep consciousness has emerged.
In yoga, this deep consciousness is also called "Atman," in Tibetan Buddhism, it is called "Rigpa (the nature of mind)," and in spiritual circles, it is called "Spirit."
When you reach a certain point, the conscious mind, which is normally driven by ordinary thoughts and will, begins to be driven by the subconscious Atman, Spirit, Rigpa, or the nature of mind, and the latter takes over.
The state where Atman (Spirit, Rigpa) is in control is Samadhi, Vipassana, and observation.
At that time, what is happening to conscious awareness? The thoughts and will that correspond to conscious awareness can move if they want to, but they are in a relatively calm state. Conscious awareness is good at logical thinking, while Atman (Spirit, Rigpa) is good at seeing the overall picture. In that sense, they have a division of roles.
Atman (Spirit, Rigpa) can also see logical thinking and details, but that is a result of being able to see those things in a more intuitive way. It is closer to inspiration. It is not something that is assembled through logical thinking, but rather the result comes first.
Therefore, the state where Atman (Spirit, Rigpa) is active can be said to be observation (Vipassana).
To reach that state, "cessation of the mind" as written in the Yoga Sutra is necessary as a practice for the "action." Some people may interpret "cessation" as meaning that the mind completely disappears, but this means temporarily calming conscious awareness, not completely eliminating the mind.
Originally, it is the Sanskrit word "niroda," and the original meaning is difficult, so someone is needed to interpret it. For example, Swami Yogeshwarananda, who founded the Yoga Niketan in Rishikesh, India, clearly stated in his book "The Science of the Soul" that yoga is to stop the activity of the mind. In that context, "mind" refers to "Chitta," which is considered the source of psychological activity. Therefore, it is a cessation in that narrow sense, not a complete elimination of the mind.
By practicing the cessation (stopping) of Chitta, the underlying true consciousness, which can also be called Atman (Spirit, Rigpa), becomes active and leads to Vipassana (observation).
Happiness and peace are repeated in a small cycle.
There is a story about the cycle of meditation as follows:
1. Happiness
2. (Joy due to the cessation of thought)
3. (With the disappearance of happiness) A state of peace with ease.
4. (With the disappearance of ease) Only peace.
In meditation, the stages after the second stage are particularly called Samadhi, but I think that a similar cycle is repeated not only in meditation but also in the stages before it.
This property may lead to a misunderstanding that one has attained meditation even before Samadhi. I, too, have not quite understood the definition of meditation, but now I think that there may have been times when I mistakenly thought that I had attained meditation even before Samadhi.
For example, it seems that the same four steps are taken even in the stage of Pratītyasamutpāda, where distracting thoughts try to escape.
■ Pratītyasamutpāda
→ Reaching a temporary happiness by detaching from distracting thoughts.
→ Feeling joy as distracting thoughts temporarily stop.
→ A state of peace with ease as distracting thoughts temporarily stop, and joy decreases.
→ A state of peace as distracting thoughts temporarily stop, and ease disappears.
These seem to follow similar steps as Samadhi.
The same seems to be true for Dhyāna (meditation).
■ Dhyāna
→→ Concentration increases, leading to temporary happiness.
→→ Concentration increases, leading to a feeling of joy.
→→ Concentration increases, and joy decreases, leading to a state of peace with ease.
→→ Concentration increases, and ease disappears, leading to a state of peace.
This is very similar to Samadhi.
■ Samadhi
→→ Observation ability increases, leading to happiness. This corresponds to the stage where my vision has been recognized in slow motion since the end of last year. It is a state of joy. The five senses are still working, and there is a feeling of "interesting."
→→ Observation ability increases, leading to a feeling of joy. This seems to correspond to the stage where the special state I initially felt has become like everyday life is a movie. The feeling of "interesting" still remains, but the special feeling has diminished. The self may also feel confused.
→→ Observation ability increases, and joy decreases, leading to a state of peace with ease. This is what I have recently felt, and the feeling of "interesting" has gradually decreased and merged with everyday life.
→→ Observation ability increases, and ease disappears, leading to a state of peace. I have recently felt that the feeling of "interesting" or "ease" has almost disappeared, and only the ability to observe remains. At this time, things like "the self feels confused" have almost disappeared, and it seems to be a normal state.
1. Happiness
2. (Joy due to the cessation of thought)
3. (With the disappearance of happiness) A state of peace with ease.
4. (With the disappearance of ease) Only peace.
In meditation, the stages after the second stage are particularly called Samadhi, but I think that a similar cycle is repeated not only in meditation but also in the stages before it.
This property may lead to a misunderstanding that one has attained meditation even before Samadhi. I, too, have not quite understood the definition of meditation, but now I think that there may have been times when I mistakenly thought that I had attained meditation even before Samadhi.
For example, it seems that the same four steps are taken even in the stage of Pratītyasamutpāda, where distracting thoughts try to escape.
■ Pratītyasamutpāda
→ Reaching a temporary happiness by detaching from distracting thoughts.
→ Feeling joy as distracting thoughts temporarily stop.
→ A state of peace with ease as distracting thoughts temporarily stop, and joy decreases.
→ A state of peace as distracting thoughts temporarily stop, and ease disappears.
These seem to follow similar steps as Samadhi.
The same seems to be true for Dhyāna (meditation).
■ Dhyāna
→→ Concentration increases, leading to temporary happiness.
→→ Concentration increases, leading to a feeling of joy.
→→ Concentration increases, and joy decreases, leading to a state of peace with ease.
→→ Concentration increases, and ease disappears, leading to a state of peace.
This is very similar to Samadhi.
■ Samadhi
→→ Observation ability increases, leading to happiness. This corresponds to the stage where my vision has been recognized in slow motion since the end of last year. It is a state of joy. The five senses are still working, and there is a feeling of "interesting."
→→ Observation ability increases, leading to a feeling of joy. This seems to correspond to the stage where the special state I initially felt has become like everyday life is a movie. The feeling of "interesting" still remains, but the special feeling has diminished. The self may also feel confused.
→→ Observation ability increases, and joy decreases, leading to a state of peace with ease. This is what I have recently felt, and the feeling of "interesting" has gradually decreased and merged with everyday life.
→→ Observation ability increases, and ease disappears, leading to a state of peace. I have recently felt that the feeling of "interesting" or "ease" has almost disappeared, and only the ability to observe remains. At this time, things like "the self feels confused" have almost disappeared, and it seems to be a normal state.
Again, even with your eyes closed, you feel a silhouette in your vision, which is the third eye.
Last year, something similar happened, but it has happened again. This time, it occurred while I was simply meditating. I thought it might be a mere afterimage, so I tilted my head, but it continued to appear in the same location, which was strange.
Now that I think about it, I tilted my head, but I don't remember which direction my gaze was directed, so it's possible that my gaze was fixed, and it was just an afterimage.
There is that possibility, but my feeling was that it was something else. It was much clearer than a typical afterimage.
The brightness last time was about 5%, and it was blurry, but this time, although it was still blurry, it was clearer than last time, probably around 10-15%. I can vaguely see the shape, just like last time, but it was slightly clearer this time. It's dark and hard to see, but with this level of brightness, you can tell that something is there, so you might be able to find it even with your eyes closed.
Whether this is the third eye or the fourth eye is a subtle point. However, when I recall past life memories, it seems like the fourth eye could see in all directions (360 degrees). So, if it's simply an extension of my field of vision, it might be the third eye. Some schools of thought call this the third eye. In a situation where very few people can do this, it's unlikely that a consensus will be reached, so it's probably okay to call it whatever you want. Personally, I think that seeing something inside the head, especially in the back of the head, is the third eye, and seeing something that comes out of the head and moves the viewpoint to a different location, or a location above the head, is the fourth eye.
This time, it was an extension of my field of vision, so it's the third eye.
However, once the vision appeared, questions and curiosity arose, and various thoughts started, so I quickly exited the meditative state, and it didn't last long.
I feel like I might be able to maintain the state if I get used to it.
Last year, it appeared spontaneously, but this time, it appeared when I quieted my mind through meditation, so it's probably more reproducible than last time.
I remember that the fourth eye seems to be born in the location of the third eye and then moves out from above the head, so perhaps what we're calling the third eye is just a fourth eye that hasn't yet emerged from the head. I'll need to confirm this further.
Now that I think about it, I tilted my head, but I don't remember which direction my gaze was directed, so it's possible that my gaze was fixed, and it was just an afterimage.
There is that possibility, but my feeling was that it was something else. It was much clearer than a typical afterimage.
The brightness last time was about 5%, and it was blurry, but this time, although it was still blurry, it was clearer than last time, probably around 10-15%. I can vaguely see the shape, just like last time, but it was slightly clearer this time. It's dark and hard to see, but with this level of brightness, you can tell that something is there, so you might be able to find it even with your eyes closed.
Whether this is the third eye or the fourth eye is a subtle point. However, when I recall past life memories, it seems like the fourth eye could see in all directions (360 degrees). So, if it's simply an extension of my field of vision, it might be the third eye. Some schools of thought call this the third eye. In a situation where very few people can do this, it's unlikely that a consensus will be reached, so it's probably okay to call it whatever you want. Personally, I think that seeing something inside the head, especially in the back of the head, is the third eye, and seeing something that comes out of the head and moves the viewpoint to a different location, or a location above the head, is the fourth eye.
This time, it was an extension of my field of vision, so it's the third eye.
However, once the vision appeared, questions and curiosity arose, and various thoughts started, so I quickly exited the meditative state, and it didn't last long.
I feel like I might be able to maintain the state if I get used to it.
Last year, it appeared spontaneously, but this time, it appeared when I quieted my mind through meditation, so it's probably more reproducible than last time.
I remember that the fourth eye seems to be born in the location of the third eye and then moves out from above the head, so perhaps what we're calling the third eye is just a fourth eye that hasn't yet emerged from the head. I'll need to confirm this further.
The five powers of the true self (Atman).
It is said that there are five or six supernatural powers (siddhis). It is said that the five basic siddhis are the limbs of the true self (Atman, spirit).
This was taught in my meditation today.
Indeed, when you think about it, it seems natural. From the perspective of the ego of the conscious mind, these are supernatural powers, but from the perspective of the Atman, they are simply limbs.
Since they are limbs, they naturally have the ability to see, the ability to walk (move), and the ability to hear.
The third eye (clairvoyance) is the ability to see far away, the ability to read minds (Tashintu, other hearts) is like an ear, the ability to move like a god (Kantoku-dori) is like a foot, and the ability to know the past (Destiny) is like an eye. The sixth sense (Rōjin Tsu) is different from the limbs of the Atman, so it feels more like the five siddhis are the limbs of the Atman rather than the six.
* Tengan-tsu, Fate-tsu: Eye
* Tashintsu, Tenmido: Ear
* Kamisudori: Foot
In other words, the siddhis are not something supernatural, but simply the workings of the Atman, or rather, the limbs of the Atman that manifest when the Atman moves.
From the perspective of human conscious mind, it may seem like mysterious powers, but if we consider them as limbs that work when the Atman is primarily active, then it seems like a normal thing.
Ordinary people live by the desires and reactions of their conscious mind, so it is natural that the five siddhis, which are the limbs of the Atman, do not work.
The classification of the five siddhis varies depending on the school of thought. However, if we consider them as the limbs of the Atman, there is no sense of smell or touch, so they do not correspond to the five senses in a one-to-one manner, which feels a bit incomplete.
However, even in so-called out-of-body experiences, there is a sensation like skin, so it is possible to have that sensation. Regarding the sense of smell, sometimes the sensation of vibrations is felt as a smell, so it could be considered a limb of the Atman or a sense of the Atman.
When we think about it that way, the five siddhis are not something special, but rather the workings of the Atman, the true self, or the spirit/ghost. The actual practice of the five siddhis is to be able to use them in daily life.
To achieve this, the basic practice is meditation to calm the mind and reach a state of stillness, which allows the Atman to emerge. However, in some schools of thought, there are techniques to temporarily calm the mind and activate the Atman for the purpose of obtaining abilities.
According to the scriptures of yoga, there are several ways to obtain siddhis, and the basic method is meditation. It is also said that it is possible to obtain siddhis even with desires and distractions, and that it can be obtained through drugs, mantras, and ascetic practices. However, yoga teaches that siddhis should not be the goal of practice. If that is the case, then meditation is the only way.
If you aim for siddhis, you will temporarily paralyze the conscious mind with drugs, mantras, or ascetic practices to activate the Atman. Then, such people will return to the world of desires and distractions after a while.
On the other hand, people who have reached samadhi through meditation live with a calm and still consciousness, and although they may have some distractions and desires, they have a strong ability to return to a state of stillness. In that state, the Atman can function more easily, so it is free to move the five siddhis, which are the limbs of the Atman. And since they are limbs, they can be moved or not moved freely, and it may seem like a great thing, but it is no longer a big deal.
This was taught in my meditation today.
Indeed, when you think about it, it seems natural. From the perspective of the ego of the conscious mind, these are supernatural powers, but from the perspective of the Atman, they are simply limbs.
Since they are limbs, they naturally have the ability to see, the ability to walk (move), and the ability to hear.
The third eye (clairvoyance) is the ability to see far away, the ability to read minds (Tashintu, other hearts) is like an ear, the ability to move like a god (Kantoku-dori) is like a foot, and the ability to know the past (Destiny) is like an eye. The sixth sense (Rōjin Tsu) is different from the limbs of the Atman, so it feels more like the five siddhis are the limbs of the Atman rather than the six.
* Tengan-tsu, Fate-tsu: Eye
* Tashintsu, Tenmido: Ear
* Kamisudori: Foot
In other words, the siddhis are not something supernatural, but simply the workings of the Atman, or rather, the limbs of the Atman that manifest when the Atman moves.
From the perspective of human conscious mind, it may seem like mysterious powers, but if we consider them as limbs that work when the Atman is primarily active, then it seems like a normal thing.
Ordinary people live by the desires and reactions of their conscious mind, so it is natural that the five siddhis, which are the limbs of the Atman, do not work.
The classification of the five siddhis varies depending on the school of thought. However, if we consider them as the limbs of the Atman, there is no sense of smell or touch, so they do not correspond to the five senses in a one-to-one manner, which feels a bit incomplete.
However, even in so-called out-of-body experiences, there is a sensation like skin, so it is possible to have that sensation. Regarding the sense of smell, sometimes the sensation of vibrations is felt as a smell, so it could be considered a limb of the Atman or a sense of the Atman.
When we think about it that way, the five siddhis are not something special, but rather the workings of the Atman, the true self, or the spirit/ghost. The actual practice of the five siddhis is to be able to use them in daily life.
To achieve this, the basic practice is meditation to calm the mind and reach a state of stillness, which allows the Atman to emerge. However, in some schools of thought, there are techniques to temporarily calm the mind and activate the Atman for the purpose of obtaining abilities.
According to the scriptures of yoga, there are several ways to obtain siddhis, and the basic method is meditation. It is also said that it is possible to obtain siddhis even with desires and distractions, and that it can be obtained through drugs, mantras, and ascetic practices. However, yoga teaches that siddhis should not be the goal of practice. If that is the case, then meditation is the only way.
If you aim for siddhis, you will temporarily paralyze the conscious mind with drugs, mantras, or ascetic practices to activate the Atman. Then, such people will return to the world of desires and distractions after a while.
On the other hand, people who have reached samadhi through meditation live with a calm and still consciousness, and although they may have some distractions and desires, they have a strong ability to return to a state of stillness. In that state, the Atman can function more easily, so it is free to move the five siddhis, which are the limbs of the Atman. And since they are limbs, they can be moved or not moved freely, and it may seem like a great thing, but it is no longer a big deal.
Purify the tamas in the Vishuddha (throat) chakra.
Recently, the Vishuddha chakra (throat chakra) has been active during meditation.
It is also effective in purifying the tamas in the head, and in purifying the tamas or karma in the abdomen.
The tamas in the head seems to be drawn into the Vishuddha chakra and transformed into something pure. Also, something that had been lingering in the abdomen, especially the right side, whether it was tamas or karma, seems to be drawn into the Vishuddha chakra and purified. It is very active.
The Vishuddha chakra is said to "purify toxins." In particular, nectar is said to come out from the bindu chakra at the back of the head, and this nectar is purified by the Vishuddha chakra, which turns it into medicine. In yoga and Ayurveda, it is said that nectar, if purified by the Vishuddha chakra, becomes a medicine that brings vitality and longevity, but if it is not purified, it is a poison.
The Vishuddhi chakra is said to be the chakra that purifies toxins. (Omitted) There is a place called bindu (a point) in the Sahasrara chakra, where a liquid called ambrosia is created. (Omitted) This liquid is neither poison nor sacred nectar (the drink of the gods). (Omitted) If the Vishuddha chakra is awakened, this liquid can be purified into nectar (the elixir of immortality), but if it is not awakened, this liquid becomes a poison within the Vishuddhi chakra. "Mikkyo Yoga" by Hiroshi Honzan.
I wonder if what is happening to me is somewhat related to this, but in my case, it seems that the liquid is simply being purified, rather than falling.
I don't feel like I've had the experience of the Vishuddha chakra opening, but it is true that it seems to be working more actively recently. It is also said that not necessarily any experience occurs when a chakra opens, so it may not be something to worry about too much, and it may have been working to some extent from the beginning. After all, the sound of nada is the role of the Vishuddha chakra, so it may have been that my Vishuddha chakra was naturally easier to activate.
I don't know when it opened, but it seems that while it has been closed at times in my daily life and work, it has recently become particularly active.
I feel that the purification of the Vishuddha chakra is essential for maintaining physical and mental health, and plays an important role in maintaining a state of tranquility.
It is also effective in purifying the tamas in the head, and in purifying the tamas or karma in the abdomen.
The tamas in the head seems to be drawn into the Vishuddha chakra and transformed into something pure. Also, something that had been lingering in the abdomen, especially the right side, whether it was tamas or karma, seems to be drawn into the Vishuddha chakra and purified. It is very active.
The Vishuddha chakra is said to "purify toxins." In particular, nectar is said to come out from the bindu chakra at the back of the head, and this nectar is purified by the Vishuddha chakra, which turns it into medicine. In yoga and Ayurveda, it is said that nectar, if purified by the Vishuddha chakra, becomes a medicine that brings vitality and longevity, but if it is not purified, it is a poison.
The Vishuddhi chakra is said to be the chakra that purifies toxins. (Omitted) There is a place called bindu (a point) in the Sahasrara chakra, where a liquid called ambrosia is created. (Omitted) This liquid is neither poison nor sacred nectar (the drink of the gods). (Omitted) If the Vishuddha chakra is awakened, this liquid can be purified into nectar (the elixir of immortality), but if it is not awakened, this liquid becomes a poison within the Vishuddhi chakra. "Mikkyo Yoga" by Hiroshi Honzan.
I wonder if what is happening to me is somewhat related to this, but in my case, it seems that the liquid is simply being purified, rather than falling.
I don't feel like I've had the experience of the Vishuddha chakra opening, but it is true that it seems to be working more actively recently. It is also said that not necessarily any experience occurs when a chakra opens, so it may not be something to worry about too much, and it may have been working to some extent from the beginning. After all, the sound of nada is the role of the Vishuddha chakra, so it may have been that my Vishuddha chakra was naturally easier to activate.
I don't know when it opened, but it seems that while it has been closed at times in my daily life and work, it has recently become particularly active.
I feel that the purification of the Vishuddha chakra is essential for maintaining physical and mental health, and plays an important role in maintaining a state of tranquility.
The aura from the neck down becomes like that of a Daruma doll.
Recently, I've been experiencing a sensation of having a round aura, similar to a Daruma doll, with energy concentrating around my forehead. This time, it's similar to that experience, but the top of my head feels different; it lacks a defined shape.
The body, like a Daruma doll, has energy concentrated along its surface, although it's not as pronounced as before.
Energy flows throughout my entire body from the neck down, and it feels stable.
Previously, there were times when energy didn't reach certain parts of my body. Now, while there are variations in intensity, energy generally flows throughout my entire body, and I feel that my body from the neck down is filled with concentrated energy.
In this state, it's easy to move energy around. For example, I recently moved energy that had accumulated in my right lower abdomen to my throat chakra (Vishuddha) to cleanse it.
However, the area above my head still doesn't feel as concentrated with energy. Sometimes, I feel like I'm lacking energy, and the stability isn't quite there yet. The area around my head tends to accumulate "tamas" (inertia, negativity) in daily life. While cleansing it with my Vishuddha chakra makes me feel refreshed, it also seems to move the energy away, making it feel a bit thinner. I feel that if the area above my neck also reached a state of concentrated and stable energy, like the area below my neck, things might change. This is just a feeling.
Alternatively, if the Vishuddha chakra is for purification, perhaps a clear and empty state is the correct state for the area above my head. I'm not sure, so I'll continue to observe.
Possible scenarios:
1. The area above my neck also becomes a state of concentrated energy.
2. The area above my neck is a clear and transparent state, while the area below my neck is a state of concentrated energy.
Which of these will it be?
Currently, I feel like I'm oscillating between scenarios 1 and 2. Perhaps I'll eventually move beyond scenario 2 and reach scenario 3? However, it's possible that scenario 3 might not exist at all.
If scenario 3 occurs, it could be interpreted as Kundalini energy rising from the bottom to the head.
On the other hand, if scenario 2 is the final state, the Vishuddha chakra (or the Anahata chakra in the chest) could be the midpoint between heaven and earth, a place where pure energy descends from the heavens and fills the head. If I interpret it that way, the following might also be possible:
1. The area below my neck is a state of concentrated energy, while the area above my neck is a state of "tamas."
2. The area below my neck is a state of concentrated energy, while the area above my neck is a clear and transparent state (purifying "tamas").
3. The area below my neck is a state of concentrated energy, while the area above my neck is a clear and transparent state (purifying "tamas") + energy from the heavens descends and fills the head.
If energy descends from the heavens, that might be the correct state.
I believe that some energy has already started to descend, but it's not yet in full force.
This is because, when I recall past lives or parallel worlds, I remember that when I created a "pillar of light" from the heavens, the energy that descended was quite significant. Creating a pillar of light requires a technique of extending one's aura towards the heavens to create a pathway, and nurturing that pathway to strengthen the pillar of light. Since I haven't performed such a technique, I believe that the energy from the heavens hasn't fully descended yet.
Perhaps the order should be: first, establish a pure consciousness as an individual, and then create a pillar of light to draw energy from the heavens. That's what I'm starting to feel.
The body, like a Daruma doll, has energy concentrated along its surface, although it's not as pronounced as before.
Energy flows throughout my entire body from the neck down, and it feels stable.
Previously, there were times when energy didn't reach certain parts of my body. Now, while there are variations in intensity, energy generally flows throughout my entire body, and I feel that my body from the neck down is filled with concentrated energy.
In this state, it's easy to move energy around. For example, I recently moved energy that had accumulated in my right lower abdomen to my throat chakra (Vishuddha) to cleanse it.
However, the area above my head still doesn't feel as concentrated with energy. Sometimes, I feel like I'm lacking energy, and the stability isn't quite there yet. The area around my head tends to accumulate "tamas" (inertia, negativity) in daily life. While cleansing it with my Vishuddha chakra makes me feel refreshed, it also seems to move the energy away, making it feel a bit thinner. I feel that if the area above my neck also reached a state of concentrated and stable energy, like the area below my neck, things might change. This is just a feeling.
Alternatively, if the Vishuddha chakra is for purification, perhaps a clear and empty state is the correct state for the area above my head. I'm not sure, so I'll continue to observe.
Possible scenarios:
1. The area above my neck also becomes a state of concentrated energy.
2. The area above my neck is a clear and transparent state, while the area below my neck is a state of concentrated energy.
Which of these will it be?
Currently, I feel like I'm oscillating between scenarios 1 and 2. Perhaps I'll eventually move beyond scenario 2 and reach scenario 3? However, it's possible that scenario 3 might not exist at all.
If scenario 3 occurs, it could be interpreted as Kundalini energy rising from the bottom to the head.
On the other hand, if scenario 2 is the final state, the Vishuddha chakra (or the Anahata chakra in the chest) could be the midpoint between heaven and earth, a place where pure energy descends from the heavens and fills the head. If I interpret it that way, the following might also be possible:
1. The area below my neck is a state of concentrated energy, while the area above my neck is a state of "tamas."
2. The area below my neck is a state of concentrated energy, while the area above my neck is a clear and transparent state (purifying "tamas").
3. The area below my neck is a state of concentrated energy, while the area above my neck is a clear and transparent state (purifying "tamas") + energy from the heavens descends and fills the head.
If energy descends from the heavens, that might be the correct state.
I believe that some energy has already started to descend, but it's not yet in full force.
This is because, when I recall past lives or parallel worlds, I remember that when I created a "pillar of light" from the heavens, the energy that descended was quite significant. Creating a pillar of light requires a technique of extending one's aura towards the heavens to create a pathway, and nurturing that pathway to strengthen the pillar of light. Since I haven't performed such a technique, I believe that the energy from the heavens hasn't fully descended yet.
Perhaps the order should be: first, establish a pure consciousness as an individual, and then create a pillar of light to draw energy from the heavens. That's what I'm starting to feel.