Once in a while, I experience a large heartbeat in my heart that "thumps" and my chest suddenly jumps upwards, and my shoulders rise a little. It's not like I'm floating, but the upward movement caused by the heartbeat makes my lower back stretch slightly, although it's not enough to lift my legs and lower back off the ground. It's more like the load on my lower body is slightly released due to the shock in my chest.

This has been happening occasionally for a while now, and it happened once yesterday and once today.

Nothing specific happens after it occurs, but I'm just making a note of it.

There's no electric shock-like tingling sensation. The movement is similar to how a character in a drama might have their chest open and twitch after receiving an electric shock from their heart, but in my case, it's not electricity; it's simply a large heartbeat that suddenly pulses once, and the area around my chest moves along with it, which slightly releases the load on my lower body.

In terms of meditation, I haven't yet reached a state of complete silence, but I'm in a stage just before that, where silence deepens gradually. Several times, I've reached that stage, and the fine tension in my body has gradually disappeared, and when I've gotten closer to a state of silence, I've experienced a large heartbeat.

The feeling is similar to a scene in the manga "Yu Yu Hakusho" where the protagonist's heart pulses during his fight with Senzai.

After that, I felt a similar pulsation slightly below the heart, but it felt more like a muscle reaction than a heartbeat. It's possible that what I'm perceiving as a heartbeat might just be a muscle reaction occurring in the area around the heart. The pulsation felt different from a typical heartbeat. It's more comfortable to understand both the pulsation in the heart and the pulsation slightly below the heart as muscle reactions.

And, whether or not it's related, I also felt a "kakun" sound, like bones vibrating, in the middle of my head, and a sensation of something trying to break out of an eggshell. It's like a crack appearing in an eggshell embedded in my head. This is just an image.

Despite this, there haven't been any significant changes in my daily life, but I do feel a slight throbbing around my heart. It's not painful, but I feel a sense of tightness when I inhale and my chest opens.

It might just be due to a lack of exercise. I'm just making a note of it.

[2020/12/30 Update] I replaced the original term "Nirvana" with "a state of silence."

In my opinion, God seems to use channelers and mediums, discarding them once they are no longer useful, even though the words they use are not good.

Initially, God contacts someone and conveys a message.

However, when that person becomes conceited and starts to distort God's words, God withdraws.

This pattern repeats itself. This is how it seems from my observations.

When they can no longer hear God's words, they start creating their own "God's words" in their minds.
This is common in new religious movements. They start well, but eventually become cult leaders.

When someone says "This is God's word," most people cannot easily refute it, so they often accept it without verifying its authenticity. As a result, only those who are willing to obey gather around them.

This is far from the image that God desires.

In Shinto, there are "shikinen" (divine messengers), and in yoga, channeling is generally not considered a good practice. Many yoga schools are negative towards channeling, believing that contact with such powerful beings hinders enlightenment.

There are many powerful spirits and humans in this world, and some even possess god-like power. However, from the perspective of ultimate enlightenment, those who have attained the highest level of enlightenment are free from power. Although it may be misunderstood, once ultimate enlightenment is achieved, one transcends the laws of this world and reaches a realm where strength and weakness are irrelevant.

The power of ghosts, evil spirits, tengu, and other mythical beings is based on astral energy. However, those who have attained enlightenment reside in the causal realm, which transcends the astral realm.

The spiritual abilities seen in fictional stories, such as those of deities, involve accumulating, stealing, or utilizing astral energy to create supernatural powers. While these are impressive abilities, being involved in that realm prevents one from attaining enlightenment.

The term "awakening" is often used, and it has different meanings depending on the context. There is the awakening of astral abilities and the awakening of enlightenment. Astral awakening is still within the realm of emotions, while enlightenment is a causal phenomenon.

The term "enlightenment" also varies depending on the school of thought, but in the context of magic, the astral realm is associated with magic, while a realm beyond magic and emotions is associated with the causal realm. The causal realm is more appropriate for enlightenment.

According to a book I read, the ancient saint Milarepa attained causal enlightenment, while the ordinary practitioners around him had astral enlightenment. As a result, there were differences in their abilities. For example, ordinary practitioners with astral enlightenment could float a few meters or tens of meters above the ground, while Milarepa, who attained causal enlightenment, could instantly reach the top of a mountain. The astral realm has limitations in abilities, but the causal realm grants immense abilities that seem to merge with this world.

In the astral realm, there is a duality of good and evil, but in the causal realm, one transcends good and evil.

Channelers and mediums often experience this astral awakening and receive what they perceive as God's words. They may act as if they are God's representatives, but eventually, they fail to convey God's intentions properly and are abandoned by God.

Well, perhaps it is all a learning experience.

Generally, if you are celebrated for three years, that is quite a lot. However, if you last for seven or ten years, there is a high probability that you will be abandoned by God and live on past glories.

By that time, God will have found new "hands and feet" and will be getting along with them.

I think channelers and mediums should be prepared for the fact that they will be discarded.

Some people may think, "That's not true," and there are certainly people who think that. However, just like humans, God does not want to associate with arrogant or conceited people. If you live a life that makes God want to leave, God will leave quickly.

Even if God does not leave immediately, God can transcend time and space, so God may "fast-forward" and quickly see the entire life of that person, ending the relationship. Just because God promises to protect you for a lifetime does not necessarily mean that God will stay with you every day in detail. However, this depends on the level of God. For example, gods like tengu may be forced to stay with you, while angels, who can transcend time and space, may have a more general overview.

Gods, tengu, and angels are quite capricious, and they tend to stay with their favorite channelers or spiritualists for a while, but eventually they leave. Of course, there are guardian spirits who will stay with a person for life, but in that case, it doesn't seem like there's a constant rotation of different gods, it's just the guardian spirit. Even with channelers who initially attracted many gods, those gods tend to leave when the channeler becomes arrogant or turns into a cult leader, leaving only the guardian spirit. Even then, messages may come from the guardian spirit, but the guardian spirit can be a tengu, a dragon, or something else.

Well, it seems that in many cases, even in places where many gods initially come and go, eventually the gods stop coming and only the guardian spirit remains to watch over the person for life.

This is just my personal observation, and I'm not saying anything specific about anyone.

Personally, I think there's a significant difference between receiving messages through channeling or spiritual mediumship and actively using one's own spirit to move one's body or astral project to investigate and draw conclusions.

1. The physical brain is the main focus, and there is no connection with the spirit.
2. The physical brain and one's own spirit begin to connect.
3. One's own spirit becomes the main focus.

Channeling or spiritual mediumship is possible at any of these stages.

1 + Channeling → Just a channeler
2 + Channeling → A cult leader
3 + Channeling → A master

There are various ways to express this, but if you don't reach the third stage, you will live and end your life as a cult leader. And, generally, reaching the third stage requires training, which is not necessarily related to channeling, and in fact, channeling can even be a hindrance.

It seems that many people are noticed by the gods at stages 1 or 2, become channelers or spiritual mediums, or even cult leaders, and eventually are abandoned by the gods, leaving only the guardian spirit. After all, gods are capricious, and they tend to leave quickly when they lose interest. And what's left is the cult leader.

Recently, I've noticed that the sensation of drawing energy from Vishuddha to the head has diminished, and even when focusing on the back of the head, I experience little change. Instead, I'm entering a state that closely resembles a conscious state of Nirvana, or what could be considered a second Nirvana.

In this state, focusing on the crown of the head feels more stable than focusing on the back of the head.

The crown of the head is the Sahasrara chakra. When I focus on the crown, particularly the area just inside the scalp, a subtle aura begins to accumulate, and as it builds, it gradually dissipates upwards.

Previously, focusing on Sahasrara didn't produce much change, and I didn't experience a sensation of energy flowing upwards.

In the initial state of Nirvana, energy was concentrated in the back of the head and flowed down to Vishuddha. This was likely due to an inadequate energy channel (nadi) between the back of the head and Vishuddha.

Now that the nadi in that area is more open, focusing on the back of the head is less necessary, and this allows me to enter a state that could be described as a conscious Nirvana. Furthermore, I've found that focusing on the crown feels more natural than focusing on the back of the head.

This feeling of the crown being "more natural" is based on my experience; it's something that happened spontaneously. It's not a matter of logic. Perhaps my body knows best.

When energy accumulates in the crown, it eventually builds up to a point where it gradually dissipates upwards. I believe this indicates that the channel above Sahasrara has begun to open.

It feels as though this channel is not yet fully open, which is why meditation and focused concentration are necessary to build up energy and gradually open the pathway.

(Postscript: Apparently, this is not considered Nirvana in Zen Buddhism, but rather the fourth dhyana. Different schools of thought have different classifications of Nirvana. I will write more about this later.)

▪️Energy flows from Muladhara to Sahasrara with just a conscious awareness of it.

This wasn't the case before. Since the blockage in Vishuddha was cleared, the flow of energy between the head and lower body seems to have improved.

According to the writings of Dr. Honshan, "Muladhara and Ajna are directly connected."

Muladhara and Ajna are connected by the three nadis: Ida, Pingala, and Sushumna. This close relationship means that what occurs in one is inevitably reflected in the other. ("The Yoga of Tantra" by Honshan)

I had known this intellectually, but it hadn't "clicked" until recently. However, I've been experiencing this sensation more strongly lately.

Even with just a slight awareness of Muladhara, energy spontaneously gathers in the head. This hasn't happened before.

During meditation, if I focus too intensely on Muladhara, the energy builds up excessively. So, I'm currently focusing on Muladhara for a while, observing the effects, and then focusing on it again.

Through observation, I've noticed that in my case, Sushumna seems to reach the area around Ajna. However, Ida and Pingala seem to reach a point slightly below Ajna, perhaps only a few centimeters away from connecting.

When I focus on Muladhara, energy flows upwards through the three nadis. Sushumna flows directly, while Ida and Pingala spiral around Sushumna before connecting to Ajna. However, it feels as though the final connection between Ida and Pingala is missing.

According to the same book, Ida and Pingala are connected to Ajna. I wonder if that's the case for me. It's unclear whether this connection is present from the beginning or if it's something I haven't yet achieved.

Whether this connection will develop or remain as it is is something I'll observe. For now, this is how it feels.

▪️Meditation resonating with Nada sound.

Recently, I've been largely ignoring Nada sound. However, I've started experimenting with a meditation that involves resonating with the body to the Nada sound.

Previously, I would fix my attention on the space between the eyebrows or the back of the head, while passively listening to the Nada sound, to guide myself into a state of stillness.

Now that focusing on the crown feels more stable than focusing on the back of the head, I've noticed that I feel closer to the vibrations of the Nada sound. Just a little bit.

When I focus on the crown, I naturally find myself surrendering to the Nada sound, even though I haven't consciously thought about it or read anything about it.

As a result, I'm starting to resonate with the Nada sound, and the resonance is primarily in the area around the head. I don't feel the resonance as much in the throat or below. However, even this slight resonance gives me a sense of connecting to something deep within, or perhaps a hint of the future. I feel that this is something significant.

I still don't know what else there is, but I feel like by resonating with the Nada sound, the depths of the Nada sound might become visible. I hope that by doing this, we can read the "meaning" that is riding on the Nada sound. What do you think?

This is something I will continue to observe.

▪️Just focusing on the Muladhara chakra brings you closer to the awareness of silence.

Previously, I had to meditate for a relatively long time and draw Tamas into the Vishuddha chakra several times before reaching the awareness of silence.

Now, just by focusing on the Muladhara chakra, energy flows all the way to the Sahasrara chakra. In this state, just focusing on the Muladhara chakra activates energy throughout the body, and that energy causes most of the distracting thoughts to collapse, bringing you closer to the awareness of silence.

It's easier to meditate in a cross-legged position, but even during daily life, just briefly focusing on the Muladhara chakra causes energy to rise, which reduces distracting thoughts, and if it goes well, your awareness can change to a state that is quite close to the awareness of silence.

It doesn't seem like you need to focus on the Muladhara chakra for a long time. I don't know what will happen in the future, but at least for now, even a brief focus releases and elevates a vast amount of energy, enveloping the entire body in energy.

I used to mostly ignore the Muladhara chakra, and I've occasionally focused on it before, but I never experienced anything like this. This has only started happening recently.

It's as if distracting thoughts are being washed away by the energy rising from the Muladhara chakra.

The quality of energy in the lower body has also changed. Not long ago, the energy in the lower body was slightly heavy, with a clear mind above the throat chakra (Vishuddha), but now that energy is becoming more uniform, the lower body is cleaner than before, and even when energy from the lower body enters the head, it doesn't become unstable, and the overall body seems to have been purified.

If you only look at the head, it's as if a little of the heavy energy from the lower body is mixed in, which is slightly different from the purely clear state of before. It's not as if it's being divided at the Vishuddha chakra anymore, but there's a feeling that it's connected from the lower body to the head like a gradient. That gradient used to be intense, but now it's a faint gradient, and the quality of energy has become quite uniform. Therefore, even when the energy from the Muladhara chakra rises near the Ajna chakra, it doesn't become unstable, and although there's a slight feeling of energy intoxication, it doesn't make you feel sick like before. That energy washes away distracting thoughts, and the overall awareness approaches the state of awareness of silence.

Perhaps, when I first reached the awareness of silence, energy was divided at the Vishuddha chakra, and only the head was in a particularly clear state, which created a sense of peace of mind.

Now, the block around the Vishuddha chakra has been removed, and energy is becoming more uniform, and energy from the heavens is penetrating all the way to the lower body. The purification of the energy in the lower body has also progressed to some extent, and because of that state, it's possible to raise energy from the Muladhara chakra to the head without becoming unstable, and to reach a state close to the awareness of silence.

If you only look at the head, the state before, when it was divided at the Vishuddha chakra, was more appropriate for the awareness of silence, and it was a peaceful state. Now, the lower body energy is being unified, so it's not a perfectly pure state of awareness of silence, but it's still quite peaceful, and I think it's fine as it is.

During meditation, I focused my awareness on the Muladhara chakra, and as a result, I felt a tingling sensation in the Ajna chakra. Even with just a slight focus on the Muladhara, the tingling sensation in the Ajna chakra would appear automatically, without me having to think about it. Sometimes, I could feel energy rising through my spine, and other times, I would simply feel a sensation in the Ajna area and perceive the energy of the aura.

I was practicing a meditation that involved focusing on the Muladhara and Ajna chakras, which is similar to what is known as Ashwini Mudra. In this mudra, one contracts and relaxes the perineum in sync with the breath. This contraction and relaxation should be very slight, almost as if you are barely moving the muscles and simply focusing your awareness to send a slight electrical signal to the skin. Initially, you only perform the contraction and relaxation, and then gradually, you synchronize it with your breath, contracting the perineum during inhalation and relaxing it during exhalation. It is said that awareness of the breath is important. This method of performing the mudra is based on the description in "Mikkyo Yoga" by Hiroshi Honzan.

Then, unexpectedly, a deep voice came from somewhere and asked, "Do you want power?"

I paused for a moment, and then replied, "(Worldly) power hinders enlightenment. I want power that does not hinder enlightenment."

The deep voice said, "I understand."

...However, there were no immediate changes. I wonder what that means. Well, there's not much I can do about it, so I'll just observe and see what happens.

So Ham meditation is a meditation where you inhale with "so" and exhale with "ham." During the "so" phase, energy rises from the Muladhara chakra, through the spine (Sushumna Nadi), to the crown of the head (Sahasrara), and during the "ham" phase, it flows down the front of the body, returning to the Muladhara.

The Small Circulation (Lesser Small Circulation) is similar, as it circulates energy around the front and back of the body.

There are fine differences, and variations depending on the lineage.

For example, "Tantra Yoga Meditation" (by Swami Jyotirmayananda) provides a detailed explanation of how to start by combining breath with "so ham," then gradually transition to simply listening to "so ham," and eventually progress to a state where only the flow of energy remains.

Although there are differences between lineages, it seems that the common point is that energy is raised from the spine and flows down the front of the body.

Recently, simply focusing on the Muladhara chakra has caused energy to rise to the Ajna chakra. This state, which I didn't intentionally aim for, is very similar to So Ham meditation or the Small Circulation.

I'm not even chanting "so ham," but it feels like "so ham" is simply an onomatopoeia for breathing. Perhaps it originally started as a simple onomatopoeic expression of inhalation and exhalation, like "suu, haa" in Japanese, and the name just stuck.

If that's the case, then rather than focusing on the words "so ham," we should focus on the energy itself. This is just a speculation, but it's based on inspirations I've received during meditation, so it might not be entirely wrong.

In any case, it's not about imitating So Ham meditation itself, but simply that my recent meditation happens to be similar. I'm not trying to imitate it.

In my current state, when I focus on the Muladhara chakra, energy instantly rises to the Ajna chakra, and a slight shimmering sensation appears between my eyebrows. This is the "so" part, and it happens simply by focusing on the Muladhara chakra, without chanting the mantra "so." Then, when I release my focus during exhalation, the area between my eyebrows naturally relaxes, the energy slightly returns to a more balanced state, about half of it dissipates, and some energy remains around the area between my eyebrows. Then, with the next inhalation, simply focusing on the Muladhara chakra again causes energy to rise to the Ajna chakra. This repeats.

In the past, when I tried So Ham meditation or the Small Circulation, it required considerable concentration and effort, like trying to channel a trickle of water through dry land.

Now, the energy pathways (nadis) seem to be so wide, like an aura, that energy rises from almost the entire body, slightly from the spine, and a portion of it returns.

It seems that the energy pathways (nadis) from the Muladhara to the Ajna and Sahasrara are now connected.

Whether it's in the context of Yoga, Shinto, or spirituality, it seems that advanced practitioners rarely rely on channeling.

In Shinto, there's a system called "Shinshosha," where a designated person assesses whether the entity that appears is a god's consciousness or a mischievous spirit or animal. Yogis are generally negative towards channeling, dismissing it as "a waste of time."

In spirituality, there are those who primarily use channeling, and those who reject it. This is a relatively new field, so there are various perspectives.

However, it seems that the more advanced one becomes, the less emphasis is placed on channeling.

This is partly because it's difficult for us, as humans living with physical bodies, to determine the truth of what unseen entities are saying. However, more fundamentally, it comes down to the idea that "things should be verified by oneself."

Do you truly accept what you hear through channeling? That's an answer given to you, not one you've reached through your own understanding. Even if it's correct, will it contribute to your spiritual growth? Unnecessary knowledge is of no use.

However, channeling itself varies, and its basic principle is simply "talking to someone." Therefore, it depends on the person you're interacting with.

Just as with humans, there are reliable mentors and teachers, but most people are not like that. You should rely on the words of a mentor, but even then, the first step is to practice spiritual discipline independently.

Similarly, if a guardian spirit guides you, you should accept it, but ultimately, it's your own growth.

If you have a living mentor, it's better to rely on them, but if a guardian spirit is helping you, that's also fine, but it's not about dependence; it's about guidance.

Ultimately, as you become more advanced, you become independent, so the first step is to see and hear things for yourself and think carefully about them.

Therefore, if you rely on someone along the way, you need to carefully assess them, and ultimately, you become independent, so there's no need to rely on channeling.

Of course, once a certain level of spiritual growth is achieved, channeling becomes easy. However, at stages where you haven't grown enough, channeling can hinder your practice, so it's probably best to ignore it until you understand it better.

▪️I've issued a "no channeling" ban.

I've asked my guardian spirit to create a space of about 2-3 meters around me where there are as few spirits as possible.

I've told them, "Please don't talk to me through channeling unless it's absolutely necessary," and I've also instructed other spirits to "stay away."

I'm not physically displaying anything, but it's like I'm silently putting up a "no channeling" sign.

If I didn't do this, someone would constantly be talking to me, which is very annoying.

It makes it difficult to meditate, and if I don't respond to spirits who claim to be my past-life spouses, it feels rude.

However, I'm currently using a spiritual cloak to block them, and at least when I'm still, they make sure that spirits don't get too close, so it's quiet.

It's a state where spiritual practice is very easy.

Also, it's not good to hear everything, and it's important to think for yourself, so it's better not to be talked to too much.

It's important to think for yourself, even if you're wrong. To do that, you need to see things with your own eyes and think carefully about them, so sometimes channeling can be a hindrance.

Eventually, when you can think for yourself, or even when you can see things with your own eyes, or when you can astral project and transcend time, you can know things more clearly. In the past, I used knowledge gained through astral projection for counseling. Thinking about that, there's no need to rely on channeling when you can simply astral project and investigate yourself.

Even if you can't astral project, seeing things with your own eyes and thinking for yourself is the same. In any case, channeling is not much different from "chatting with someone (with a physical body)." The person you're talking to is just an ordinary person. I wrote something similar a while ago.

I've always felt that I've been disconnected from channeling. Even when I was a witch in the Middle Ages, I didn't do channeling, and even when strange spirits approached, I treated them as insignificant or like insects. Even when I lived as a fortune teller, I used my third eye to see remotely or into the past and future, but I've never relied on other spirits, not even once, as far back as I can remember. Therefore, I don't really understand what channeling is. If you really want to see the past and future, you should astral project, transcend time, and observe the past and future, as well as other possible parallel timelines, and understand them properly. I don't understand why people rely on channeling instead of doing that.

It is likely that the term "channeling" emerged in connection with the cosmos. In my childhood, I had a classmate who claimed to be channeling aliens, and I even intercepted their communication and telepathically communicated with what they called aliens. Of course, they were just ordinary people. They were like Americans, with a bright and cheerful personality. Therefore, I think there is such a thing as "channeling" that is like a conversation. They are probably channeling in a way that is similar to talking. However, I don't think it has anything to do with ordinary people. Also, for personal growth, channeling itself is not much different from talking, so sometimes channeling can be annoying, just like talking. Therefore, there are times when spiritual practice and channeling are contradictory, and I think that channeling should be minimized, just like reducing unnecessary talk. It is better to think of channeling as nothing more than talking, and not to give it special significance.

In short, I am telling the spirits, "Please be quiet when you are close."

Temporarily meditating or experiencing out-of-body experiences, resulting in a similar state, is a glimpse of enlightenment. While not the complete state of enlightenment, it's crucial that this state can be maintained in daily life. Even a glimpse is wonderful.

Experiencing time and space through out-of-body experiences can be achieved with the help of others.

I once helped a female acquaintance separate her soul from her body and showed her the world. She was someone who, frankly, "didn't understand" things. She was quite knowledgeable in philosophy and other subjects, but she seemed to lack spiritual understanding, or perhaps she understood things in a skewed way, not grasping the essence.

Even with someone like that, I was able to help her experience out-of-body by hooking my arms under hers and gently separating her soul from her body. It took a little effort initially, but she eventually entered an out-of-body state.

Since she couldn't move on her own, I pulled her along, showing her various things across time and space.

Even an immature soul like that can transcend time and space with the help of someone else.

However, even though she experienced transcending time and space through out-of-body, her consciousness could not transcend time and space in her daily life.

Out-of-body experiences, whether they occur naturally as part of the path to enlightenment or through techniques or with the help of others, are slightly different. There are various techniques, but using them often creates a disconnect from daily life.

Meditation is similar. You may see and hear many things during meditation, but true enlightenment comes from integrating those experiences into your daily life.

There are many types of meditation, including trance and stillness. Some types can even numb the ego. When the ego is numbed, the difference between the meditative state and daily life becomes significant, creating a disconnect between the two.

Ideally, the difference between the state during meditation and daily life should gradually diminish.

The same applies to out-of-body experiences. Even if you experience out-of-body using a technique and temporarily achieve cosmic consciousness or transcend time and space, the key is how much of that experience can be integrated into your daily life when you return to your body.

The ultimate state of enlightenment is when, while living your daily life, your consciousness is connected to the universe and transcends time and space, even grasping the past, future, and parallel worlds, and the "lines" between them. At that point, you understand that the past and future exist, but only because you want to understand them sequentially. Consciousness transcends time, but time exists to allow consciousness to understand things by dividing them. Without time, understanding would come in an "instant," which is difficult for those who are not accustomed to it. Time is simply a means of dividing things for understanding. Originally, there was no time. The desire to understand led to the choice of dividing things, which created the concept of time. Therefore, the original consciousness transcends time. The state of consciousness in which consciousness transcends time and space, and is aware of time and space itself, is the state of enlightenment. In this state, the consciousness of the three-dimensional body is not lost, nor is consciousness lost like in a trance. It is a continuous state where ordinary daily consciousness and enlightened consciousness are connected.

This can also be described as "being connected to your true self." However, if taken literally, it might seem like simply a state of calmness. In reality, it's about the knowledge that, as stated in the Vedas, the "Atman" (one's soul) is actually identical to "Brahman" (the universe). You thought you were the Atman, but you are actually Brahman. While the Atman and Brahman are distinct, they are connected as cosmic consciousness. This transcends time and space, and all parallel worlds, past, and future are within your consciousness. This state is not only present during meditation or out-of-body experiences, but also in daily life.

Being both Atman and Brahman means that the individual consciousness of the Atman exists simultaneously with the cosmic consciousness of Brahman. It's not a matter of being one or the other. The individual consciousness exists, but so does the cosmic consciousness that transcends time and space.

Therefore, in daily life, simply by being aware, you can quickly understand the future or the consequences of someone's actions in a parallel world, or what lessons you are meant to learn in this life. However, there's a sense of honor that prevents you from freely observing others. When you are enlightened, you can understand anything you want, but since we live in physical bodies, it's impolite to freely speak about what you've learned, and often you simply won't be interested in knowing in the first place.

In any case, there is a coexistence of what can be called conscious awareness and cosmic consciousness, and the state of enlightenment is one where enlightenment continues in daily life.

When consciousness advances further, it becomes a state that is said to be an avatar, and the ability to freely transform this world appears. Among the Himalayan saints, those who are particularly outstanding are called avatars. When one becomes an avatar, it is relatively easy to change the weather, and one can freely manipulate objects, and can even do things like instant teleportation. There are also different levels of cosmic consciousness.

Simply connecting with cosmic consciousness through consciousness is enlightenment, and being able to freely manipulate this world is an avatar.
It seems that there are also different levels of avatars, and even that is not the goal.

Understanding what an avatar is can be done by reading explanations like this. There aren't many people who are avatars, but even if you meet a certain saint or, by chance, experience out-of-body experiences and glimpse an avatar, you can understand its greatness more directly. However, actually becoming an avatar is a long journey for ordinary people. First, you need to become enlightened. In life, even enlightenment is sufficient. If I say that, simply being able to relax or being in a state of stillness is enough. Furthermore, simply being alive in this world is enough. It depends on what level you aim for. Do you aim for enlightenment, or do you aim for an avatar? Or are you satisfied with relaxation? Are you satisfied with knowing enlightenment, or do you actually want to achieve it?

My original goal in life was to achieve enlightenment, but I have a high goal of becoming an avatar. I probably won't reach the level of an avatar, but that's okay. It's important to set goals, but not to be too fixated on them.

- "Awakening": In traditional industries, it has always been "enlightenment," but in the spiritual world, "awakening" seems to be a popular trend. It has been used as a general term for a long time, but it feels like it has become a buzzword now.
- "Lion's Gate": I don't really understand it. There was a rumor that a gate was closing, but I don't know what it means.
- "Setting": I don't know who started it, but there have been more and more stories like "life is a setting" in various places. It seems like a derivative of the story "life is a game." In the past, there was a saying like "you are born to decide your own life," wasn't there? It seems like this topic, which changes its wording, regularly becomes a buzzword every ten years or so.
- Stories about people becoming disillusioned with spirituality. Stories about people who were involved in new religions or spirituality waking up have existed for a long time, but thanks to YouTube, it seems more noticeable this year.
- "Dimension": It has been popular for a long time. Because it has been used for a long time, it seems like this year was a year when there was a backlash like "does 'dimension' even mean anything?"
- "Era of Wind": It seems like a story about astrology, but I don't really understand the specifics. Is it like the "Aquarius Age" story? I wonder who started it? It's amazing how they keep coming up with new topics.
- "Bashar": He is a spiritual extraterrestrial being who has been popular for about 10 years. I had heard of his name before, but I was not personally interested in him and have never properly researched him. I'm also curious why he is still so popular.
- "Starseed": If you trace your roots, I think a considerable number of Earthlings would be starseeds, so I don't think it's necessary to particularly mention it. Personally, I don't feel any special connection to it.
- "Clarion Star": I don't really know the truth about it.
- "Katamuna": It has been quietly popular. Will it finally break out of the niche and become mainstream?

This is my personal impression, and I have not provided any statistics.

The definition of "awakening" varies from person to person, and it is often unclear. It seems to refer to the awareness of stillness, but some people use it to mean enlightenment. It is frustrating that new buzzwords in new industries have different contexts for different people, but there is also an interesting aspect to understanding the content. However, I would like people to define it more clearly before using it. There are various schools of thought regarding "enlightenment," so there is a certain degree of tolerance for this.

I have no recollection of "Lion's Gate." I don't even know what it is. According to my unseen guides, "there are people who grow more easily if you have such an event." The guides also seem to not know what it is. It seems that it was created recently, and there are groups that are promoting it as an event for growth. There is no apparent malicious intent, and it is a pure thing, but as it becomes more popular, some people who are trying to make money are entering, which is a common occurrence in this industry. As a result, what starts out as a good thing is eventually taken over by people who are trying to make money, and the buzzword is no longer used. It is not quite there yet, but it is still popular. There are people who enjoy such events, so it feels like some angels or aliens are planning and promoting it. This kind of planning by unseen entities is common in the spiritual world. The same was true for "ascension." There was a lot of excitement surrounding "ascension." While there are indeed significant transformations, whether or not to call it "ascension" is a separate issue. The "ascension" of Lemuria was something that could be considered worthy of being called "ascension," but I don't think the same thing will happen again. However, it did have the effect of changing people's awareness and directing their attention. Therefore, the "ascension" event is considered a relatively great success.

Regarding "settings," there have always been stories about "life is what you decide and are born into." However, recently, there have been stories that add to that, such as "people with a wealth of soul experience choose to push themselves into harsh environments and live difficult lives." I am an example of this. Until a few decades ago, people's soul level was often determined by the color of their aura, and people who were trying to accumulate a lot of life experience in a difficult life were often labeled as having a "red" aura, which was considered "a person of low spiritual level." Ordinary people tend to want to feel superior, so their weak desire to look down on others by the color of their aura is caught in the trap of spirituality, especially people in their 50s and older who grew up during the bubble era. There have always been a certain number of people who use spirituality as a tool for establishing superiority, and in the past, there were many such people who would evaluate others based on the color of their aura. Even then, there was the phrase "life is a game," but the recent buzzword of "life is what you set it to be" was not well understood. For example, I was born with a special cloak and no psychic abilities, and paying off my karma was one of the purposes of my life. Therefore, for people like me who consciously pushed themselves to the bottom at one point, the tendency to be judged based on the color of their aura was a difficult world to live in. For these reasons, the idea of "life is a setting" has finally been spreading in the world, and I feel like, "finally?" I hope it will continue to spread and become common sense.

There are always a certain number of people who have become disillusioned with the traps of spirituality, both in the past and present. However, in the world of truth, there is an old saying that "the teacher can only point to the truth (cannot directly teach, but can only bring you closer to it)," and the ultimate truth must be discovered by the individual. This is a very basic concept, but it seems that it is not well understood. Do spiritual people not study classical spiritual teachings? There are always spiritual leaders who talk about the truth as if it were something new and only they know, which is very unsettling. Do spiritual people only do spiritual things? If you don't understand the basics of this world of spiritual practice, you will end up with stories like "why did the teacher teach you the wrong things." In the first place, it is impossible to express and teach the truth directly. When a person knows the truth, they tend to fall into two categories: those who try to express their understanding of the truth, even if they cannot express it perfectly, and those who remain silent, believing that it is impossible to express the truth. If the teacher is eloquent, that's fine, but there are also teachers who are not good at expressing themselves. That has always been the case. Some teachers talk a lot, while others talk very little. That's just the way it is. Even so, it is normal to be grateful to the teacher who tries to express it. Of course, there are teachers who are not actually enlightened, but that is not something that should concern you. It doesn't matter if they teach you even a glimpse of the truth. There are also teachers who teach through their actions rather than words. In the world of spiritual practice, it is also said that "it is a blessing to meet a good teacher," and it is not easy to meet a good teacher. That's just the way it is. Thinking about my own past behavior, I have some regrets, but this has been a good opportunity to reflect on the past.

"About "Dimensions"
It seems like there's a year when the "dimension" concept is being questioned in the spiritual industry. When asked what "dimension" is, I don't really understand the numbers associated with it, so I won't talk about the numbers. Simply put, if something is called "higher dimension," I use it to refer to the realm where my guardian spirit or higher self exists, but there's no clear definition for it. By the way, I wrote something before about how it seems like dimensions go down and disappear rather than going up. I feel like the sensation of dimensions going down is closer to the truth. I'm not just talking about an image; I'm talking about the realms I've seen and heard during out-of-body experiences. So, in reality, things exist first, and we try to find words to express them. If there's a better way to express it than "higher dimension," I'd like to know it. Saying "that world" probably won't convey the meaning. Even though I say "higher dimension" and then say "dimensions go down," it might seem confusing, but it's not a contradiction. That's just how reality is. But I don't really understand the numbers. If there's a misunderstanding, I'd like to use different words, but I can't think of any suitable replacements right now. Since reality doesn't change, it would be better if there were more direct and unambiguous words. Should I say "angel realm" instead? But it's not in some other place; it's right here. Saying "angel realm" might give the impression that it's in a distant heaven, but it's just a slightly different realm, so it's right here. Still, "higher dimension" feels more appropriate. However, the sensation is more like "dimensions disappearing." I know it's confusing to hear. That's just how it is. My basis is out-of-body experiences where I've seen and heard things that transcend time and space. So, I understand the concept of transcending time and space, and the existence of countless parallel worlds. "Higher dimension" exists, but the definition of "dimension" varies from person to person, and sometimes I don't even know what others are referring to when they talk about dimensions. Especially when it comes to numbers, I don't understand them. When I hear things like "7 dimensions" or "12 dimensions," I just vaguely understand it as "a soul that has progressed that much." It seems like "dimension" is supposed to mean the level of consciousness, but I don't really understand the definition. I say "higher dimension," but I almost never talk about the numbers. I don't understand the numbers. Also, the concepts of "dimensions" don't appear in yoga, the Vedas, or Buddhism, and the term "dimension" is a relatively recent development. I just use the term "higher dimension" because it conceptually feels right. Even when I ask my unseen guides, "What do the numbers mean?" I don't get an answer. Personally, I think the numbers are probably not that important.

There have been many other buzzwords, and it's amazing how many new words keep coming up. In a way, it's impressive.

...This year has been eventful. It's good to reflect on things from time to time.

It is important to, even temporarily, experience the awareness of the universe. In my case, I experienced it during an out-of-body experience when I was in elementary school, but that was just the beginning. Knowing is important, but it doesn't mean that your everyday consciousness is connected to that same universal awareness. The practice is to connect with that universal awareness while living your daily life.

In traditional practices, people often start with meditation to cultivate mental peace and then gradually progress towards enlightenment. However, there are various spiritual approaches, and recently, some methods focus on emotions, aiming to temporarily calm the mind through emotional processing and connect with universal awareness. If that's the case, the mental peace and universal awareness are temporary. It's natural to feel a gap and become hysterical or angry after returning to your normal state, having gained knowledge of the truth. The results will differ depending on the approach. If "anger" remains as a result, it might be considered a failure, even if you temporarily experienced universal awareness. However, this is just my personal opinion, so feel free to do what you think is best. In the long run, it may not make much difference, but if there's no anger, that's even better. In my opinion, if you can't live a peaceful daily life, the expansion of awareness might be more of a hindrance, disrupting your consciousness rather than helping. In traditional methods, mental peace is achieved before reaching enlightenment, so you maintain a peaceful state of mind while connecting with universal awareness. However, when connecting with universal awareness through emotional suppression, mental peace can be unstable, and emotions can explode due to feedback from the universal awareness. This is a sad example of how expanding awareness of the universe doesn't always lead to happiness. I personally believe that those seeking enlightenment should not be like that. However, historically, even in traditional schools, there have been people who achieved enlightenment but were rough and unrefined, and I think that's a certain percentage of people. Well, those people will likely experience a setback and live a normal life in their next life before seeking enlightenment again. People who can remain peaceful after enlightenment may be reborn with that enlightenment.

When I was in elementary school, I had an out-of-body experience, gained awareness of the universe, and obtained a perspective that transcended the dimensions of spacetime, allowing me to see the past and future, and even observe parallel worlds. I could even redesign the future. However, when I returned to my physical body, my perception was still that of a human being. I retained the sense of understanding and experience, but whether that directly links to my everyday consciousness varies from day to day. When I talked about universal awareness, no one understood me. People seemed to think I was into New Age, but I used New Age terminology as a way to explain, although the underlying knowledge came from my out-of-body experience. Either way, we couldn't communicate. Even then, I was aware of universal awareness that transcended time and space, but now, I can confidently say that the state of achieving a certain level of enlightenment through traditional methods and the state of temporarily experiencing universal awareness and returning to everyday life are completely different. While anyone can experience universal awareness through an out-of-body experience with some help, I once helped a female friend have an out-of-body experience and showed her various things, but she didn't "understand" it. You can see and hear things with help. You can also achieve temporary universal awareness through meditation, but that's different from universal awareness in everyday life. So, even if you temporarily experience universal awareness, don't be too boastful. Of course, it's up to the individual, so feel free to do what you think is best. I just think that. Feel free to do what you want. This is just my personal opinion.

My goal is what I mentioned earlier: the universal awareness and consciousness that transcend time and space that I experienced during my out-of-body experience. I know the goal, but knowing it doesn't mean I've achieved enlightenment. Even knowing it changes things, but I'm still just an ordinary human being with a physical body. The practice is to connect with universal awareness while living my daily life, so that I can maintain that awareness even in my everyday consciousness. There's a gap between the sense of universal awareness in my memory and my current consciousness.

Therefore, thinking you've achieved enlightenment just by being aware of universal awareness is very foolish. It's just a glimpse, and that's wonderful in itself. However, if your everyday consciousness is not up to par or if you feel miserable, then you haven't achieved enlightenment.

Whether you can temporarily connect with cosmic consciousness and transcend space and time, you can control your life, and thus have financial freedom. Conversely, you can also put yourself in a difficult situation through strict training. Just because you have freedom in your life doesn't necessarily mean you have attained enlightenment. In any case, when you connect with cosmic consciousness, you initially make various misunderstandings, such as saying, "I have experienced out-of-body experiences and know the truth," and stop practicing. This is also foolish.

Even if you temporarily connect with cosmic consciousness and know the truth that transcends space and time, it usually takes a long time to maintain that connection in daily life. Even for people with talent, it takes several years, and it is common for it to take 10 years or even decades.

Even when I point this out, there are times when people say, "I know," and refuse to listen. However, that is not the case.

Thinking that you are different from everyone else just because you have temporarily experienced cosmic consciousness is a common trap in spirituality. You may know it, but there is no need to feel particularly special, but it is something that you tend to feel special at first. I think that is the case. Perhaps everyone goes through this path at least once. However, it is necessary to continue practicing without stopping there, but I don't know if they are aware of that, but I think that people like that will probably realize it eventually.

Swami Yogenanda, who founded the Yoga Niketan in Rishikesh, India, met a Himalayan sage when he was young, learned the truth, and spent many years to embody it. I think practice is like that. Knowing the truth is different from embodying it.

When I was in elementary school, I experienced out-of-body experiences and transcended space and time to know the truth, but even though I brought it back, I was not in a state of enlightenment. I knew it, but I had not embodied it. This also applies to things that are embodied through out-of-body experiences or meditation. It is wonderful to achieve a temporary state of enlightenment, but generally, practice is necessary to coexist that temporary state of enlightenment with daily life.

Indeed, I also experienced out-of-body experiences and, for a while, I thought I knew the truth and was different from everyone else, and I became a little arrogant. Well, I was in elementary school and a child. That temporary enlightenment is indeed a wonderful story, but if enlightenment and daily life do not coexist, it is useless, and rather, the awareness of knowing the truth and the conscious mind begin to diverge, leading to a mentally stressful state. You cannot live only for material desires, nor can you live only for the truth. Well, in my case, the reason was not just that.

Even after the out-of-body experience, even though the experience was real, I was not in a state of having embodied the awareness of enlightenment, and I was separated from myself and that awareness of enlightenment. Even if you experience out-of-body experiences and transcend space and time to know the truth, you are still a beginner in spirituality. Your heart is divided and conflicted between the part that knows the truth and the part of your conscious mind. Practice is necessary to fuse that awareness of truth with your daily conscious mind.

I don't know if the same thing applies to other people, and other people should live as they like, but in my case, it was like that.

It is possible to transcend it, but it does not necessarily mean that it can always be transcended.

- It is only free in relation to space, and is bound by the present time.
- It is free in relation to the time axis, but it is not known whether it can reach parallel worlds.
- It can transcend space-time, including parallel worlds.

This seems to be different in terms of how much can be grasped depending on the level of consciousness.

In the case of immature souls, it seems to be a form of astral projection that is only free in space.
As you become a little more skilled, you can understand and move to the past and future. The astral body itself can move without being hindered by the time axis.
After that, as you become even more proficient, you can transcend space-time, including parallel worlds.

All of this is possible with a little know-how.
When I was in elementary school, I had a strong astral projection experience for about a week, and at that time, I had mastered it to the point where I could manipulate my own life.
If I become even more proficient, I might be able to change other people's lives, but I don't know about that. After all, a person's own life is something that person is responsible for, so I don't think it will be easily manipulated by others. However, it is possible to manipulate various things related to the environment around other people, but I don't think it would be very meaningful.
Even if you fulfill your desires by doing such things, it is ultimately just that, and the other side will again manipulate the timeline, so the world where your desires are fulfilled may be canceled.
Well, it will be as it may be. Rather than manipulating things, you should learn to understand things. That is what I personally think.
If you manipulate things, you will be manipulated in return. Well, that's the way it is. It is not much different from the life of an ordinary person.
Astral projection and the timeline are extensions of the way of living that living humans understand.
If you manipulate things based on desires, you will suffer, which is a mysterious technique, but it is the same as the suffering that ordinary living humans experience. The "what goes around comes around" is the same.
On the other hand, if you aim for a life that seeks enlightenment, the timeline will also be intended in that way. The difference is only in the range of influence. The state of astral projection and the state of having a physical body are basically not that different.
Anyone can have astral projection, and having astral projection does not mean that you are great or anything. It is also possible without training if you have help from others. Even if you have astral projection and temporarily gain a transcendent consciousness like enlightenment, if it does not continue in daily life, it is only a glimpse, so it does not feel very good. Especially if you learn about it with the help of others, be careful not to misunderstand.

From ancient times, there have been people of this kind who start new religions or claim to be spiritual leaders, and among those who say they have attained enlightenment or awakening, a certain percentage are actually like this. I'm not saying it's everyone, but it's a consistent pattern.

Recently, I mentioned that it's possible to experience a glimpse of truth and enlightenment through helping others, even if someone isn't actively practicing and is "misguided" or "off-track." With the help of others, they can experience a temporary state of awakening or enlightenment. However, this is just a glimpse, and it's important not to mistake it for ultimate enlightenment.

In reality, this glimpse of enlightenment is more like a blessing that guides subsequent practice. If the subsequent life doesn't reflect that enlightenment, or if it's filled with hardship, then it was just a fleeting glimpse.

These glimpses can happen at any time, whether during meditation or an out-of-body experience. The level of these glimpses varies, but even small enlightenments are common, and even major enlightenments happen occasionally. However, if the ultimate state of enlightenment doesn't continue in daily life for 24 hours, it's not truly enlightenment. While a state that lasts for a certain period can be called enlightenment, it's necessary to continue striving to deepen that enlightenment, although I hesitate to use the word "striving."

Many people mistakenly believe they have attained enlightenment after just one glimpse and stop practicing or try to teach others. Therefore, it's unavoidable to have to deal with such people, and it's important to assess the level of understanding of those who are speaking.

Even if the content being spoken is genuine, there's a huge difference between someone who is talking about a glimpse and someone who is constantly in a state of divine consciousness and speaking from that state.

Generally, these glimpses often occur through inspiration given by a guru (spiritual teacher) to a disciple.

The guru bestows a temporary state of enlightenment upon the disciple. At that time, the disciple clearly understands that this enlightenment is a gift from the guru, so there's less of a chance of misunderstanding. However, in recent spiritual circles, there seems to be a tendency to mistake a temporary glimpse of enlightenment experienced during seminars or meditation as true enlightenment.

There are various ways to distinguish between them. For example, if someone says "I feel a tingling in my stomach" or "I feel tired even though I'm saying something good," it's best to distance yourself from them. Their lower chakras might be dominant, they might be operating at the level of emotional love, or there might be demonic or Inari-related influences. These are often energy vampires.
Also, I'm not interested in hysterical or self-help spiritual movements. These might be influenced by Tengu.

The true ones simply speak of God. They speak only of God, and the grace and blessings of God shine through every word and action. This is quite different from the flashy trends in today's spiritual circles, but the essence is overflowing with divine consciousness, and you may even feel a sense of radiance.

Once you understand it, it's relatively easy to distinguish them. However, it's understandable that it's difficult to tell at first. Even if you end up gathering around a less-than-ideal guru, that's also a learning experience, and I believe that nothing is truly wasted.

Even for those who mistakenly start teaching others based on a glimpse of enlightenment, that's a learning experience for them, as they are learning through the act of teaching. Nevertheless, there's nothing inherently wrong with it, and those who gather there are often learning from each other, transcending the roles of teacher and student.

Nothing is wasted, and even mistakes are a blessing from God. This world is full of wonderful things. It's overflowing with divine consciousness.

If you want a glimpse, there are many ways to achieve it. Some methods are so simple that they don't even require training.

I haven't tried it myself, but it might be possible to use hallucinogenic drugs, although there could be side effects. There are also methods related to witchcraft, spiritual trances, or, as I wrote about recently, having someone help you with astral projection to transcend space and time. All of these are "glimpses." If you only want a glimpse, you don't necessarily need to train. Even if you do train, using magical or technical methods allows you to have a glimpse even if your ego remains, so with some technique and luck, a glimpse is possible.

It depends on what you want to achieve. Even if your goal is enlightenment, it's different whether you're seeking a glimpse of enlightenment or a lasting, everyday enlightenment.

Enlightenment experienced only during meditation is still wonderful, even if it's just that. Experiencing enlightenment through astral projection is also wonderful. However, the question is, where do you ultimately want to be?

If your ultimate goal is a state of enlightenment that permeates your daily life, then you'll likely need to follow traditional methods.

If you're just looking for a glimpse, there are many ways to achieve it, such as through trances, intense meditation, or shocking experiences. The easiest way, requiring no training at all, is to have someone help you with astral projection.

However, you might struggle with the gap between your conscious mind and what you experience during astral projection. That depends on the individual. It might not be a problem.

In any case, a glimpse is just a glimpse, and it's fine if you want to make that your goal. However, I think that if you mistake a glimpse for lasting enlightenment, you won't be happy.

If you want a glimpse, you don't necessarily need to meditate. You can temporarily calm your mind or induce a trance-like state to temporarily suppress your conscious mind and bring forth your subconscious. I won't go into detail, but there are many ways to achieve this.

Which one is your goal?

If your goal is true enlightenment that permeates your daily life, then the basics are meditation. By reducing distractions and entering a state of silence, you can reach cosmic consciousness.

That's all there is to it. At least, that's what I think.

You can find many people on YouTube and blogs talking about enlightenment and awakening. Some of them describe a glimpse of enlightenment or awakening as if it were the real thing, which can be misleading. However, I think that being able to distinguish between genuine and fake is also part of the training. There are people who are seeking such a glimpse of enlightenment. Everyone is free to do what they want.

It's often said that those who have achieved a glimpse of enlightenment become gurus, while those who have achieved true enlightenment do not. This is generally true. Nowadays, there are fewer traditional gurus and more YouTube gurus, but the underlying principle is the same.

Many people who have experienced a glimpse of enlightenment quit their training and say, "I have achieved enlightenment!" There are quite a few people who attend spiritual gatherings and say, "I have achieved enlightenment," "I have awakened," or "I have attained cosmic consciousness." It's important to determine whether that is a temporary or lasting state. If you have a guru, they can point out that "your enlightenment is just a temporary one." However, if you're doing it alone, you might misinterpret it.

Some people who are involved in spirituality or religion are there because they were struggling, but a certain percentage of them had a mystical experience as children, saw or heard things they shouldn't have, and wanted to learn more about it or make their enlightenment more certain. In that sense, a glimpse is just a glimpse, but there are people who start training to seek that glimpse because the feeling eventually fades. There are quite a few people who are involved in spirituality or religion because they had an astral projection or near-death experience as children, saw the truth, and are seeking enlightenment. A glimpse can be a good starting point.

Some people, like Swami Yogenanda, were inspired by meeting a great master in the Himalayas when they were young and dedicated their lives to practice.

Many people who have experienced a glimpse of enlightenment are inspired by it and begin to practice. So, even a glimpse is not a waste. I think there are many cases where people who initially sought a glimpse eventually seek lasting enlightenment.

I have forgotten where I read this story, but it seems that a long time ago, probably about half a century ago, there was a Swami who traveled all the way from India to the United States to attend a World Religions Conference.

As far as I can remember, the theme of the World Religions Conference was something like "universal and unified religion," and I think the theme was "oneness."

Each religious sect talked about the concept of a unified religion, and there was applause and cheers. In the venue, "oneness" was shouted, and people from various sects danced and happily said, "We are all together, oneness is wonderful."

However, the Swami felt a sense of unease and said the following:

"Oneness is not about everyone becoming the same. Everyone is different, and that is wonderful in itself. The world is beautiful because of the differences. There is no need for religions to become one and integrated."

...Apparently, the venue fell silent after that statement.

I understand that this is also a teaching of the Vedas.

In the Vedas, the essence of human beings is Atman, which is like the soul. The essence of Atman is actually Brahman, which is omnipresent in this world. Brahman is the true essence of oneness.

Therefore, humans think of themselves as individual Atmans, but in reality, they are Brahman. This is the teaching of the Vedas, and it means that even though Atmans are different, they are all Brahman and are essentially the same. Therefore, the Vedas do not try to homogenize individuals, and for that reason, they do not try to unify religions. Because all humans, and everything in this world, are already Brahman, they are already one.

In the end, I wonder if the true purpose of that religious conference, which claimed to be about oneness, was actually to promote the expansion of a particular sect.

That being said, the Vedas do not advocate for the homogenization of individuals; rather, the basic idea is that people are different and that is okay.

Therefore, the Vedas are the opposite of the recent, misunderstood concept of oneness, and there is a true, Vedic essence of oneness.

There is a description of yoga that mentions three elements: what is seen, what can be seen, and the means to see, which become one. This is described as samadhi, but I had vaguely understood it as a state of vipassana.

Literally, it means that the subject and object of action disappear, and it becomes the action itself. Recently, I have finally been able to understand this directly, and I realized that my previous understanding was insufficient.

Recently, I have been in a state of vipassana, where my vision appears in slow motion, almost constantly. Sometimes I fall out of this state, and sometimes I live in it. Gradually, I have been in this state more and more often. Initially, it was a state where only my vision was in vipassana or samadhi, but recently, it has become more "fluffy."

I can see things in slow motion if I try, but it only happens when I consciously focus on my vision. Now, I don't feel the slow-motion sensation as much, but I have a sense of the sensations in my body, and an invisible "barrier" or "antenna" that vaguely senses the surroundings. The sensation is still faint.

This "antenna" becomes weaker as the distance increases. As my vision and sensations extend further, I feel a sense of "fluffiness" and a sense of being "unanchored."

Of course, the depth of this varies from day to day. Sometimes, I lose my sense of distance while walking or riding a bicycle, which can be dangerous. If I focus on my vision and see things in slow motion, I can avoid most dangers. However, because I am in a "fluffy" state, it is easier to grasp the surroundings with my senses than to focus on my vision. This "fluffy" state makes it a little dangerous to drive vehicles. I wonder if I am just not used to this sensation.

While living in this state, I suddenly realized that my sense of "I" is very faint. I am moving my body and performing actions, but I don't feel much of a sense of actually moving my body. It's "fluffy."

It's as if the universe or the world is moving me, rather than me moving. Of course, "I" am an individual, so it's my body that is moving, but it feels like the "universe" is moving, rather than just my body. Of course, only my body is moving, and nothing around me is moving on its own, but it feels like the universe is moving. There is not much distinction between myself and the things around me; it feels like I am the only one moving.

In this state, I feel "fluffy," and there is no "subject," no "object," and no "means to move." I can't find any of these things, even if I try.

Recently, I have wondered if this state might be what is described as the three states in yoga.

For example, when I go shopping on a bicycle, the "universe" is moving me, so there is no "subject" of "me," and there is no "object" that "I am moving," and there is no "means to move" like "pedaling a bicycle." It's as if the universe is pedaling the bicycle. This is often the case in my daily life.

This explanation may be different from the description of yoga, but it resonates with me as an explanation of the three states often mentioned in yoga.

Once you understand it, it's not that complicated.

Skilled craftsmen reach a state where "the universe moves me to create works." This is not just about their work; it's about how they feel that something beyond themselves is moving them in their daily lives.

Therefore, while yoga describes this with the term "three states," I think it is too roundabout for Japanese people. It would be easier for Japanese people to understand a more direct explanation, such as "God moves me to create works" or "When I am in a state of mindfulness, God helps me and I end up winning in sports."

Whether it is called "the universe" or "God" is up to each person, but there is a state where something beyond oneself is moving oneself, and the sense of "I" and "the other" and "what I am doing" disappears. I think that is what yoga calls samadhi or vipassana.

I have looked up the meanings of these three words again. This is from Yoga Sutra 1.41.

(1-41) The yogi whose fluctuations of mind have been thus stilled, is like a crystal, and before him the seer, the seen, and the instrument of seeing, become one. "Raja Yoga" (by Swami Vivekananda)

As it says here, the Self is Atman, which is the soul. The mind is Manas in yoga, and the external impressions are called Vritti in yoga. When these three become one, it means that the mind (Manas) has become pure, and the soul (Atman) directly reflects the external impressions.

This is precisely the state I am in recently.

This is about the time I was a guru in India.

...This is a story I saw in dreams or meditation, so I don't know if it's true.

At that time, I was a guru and also listened to the concerns of people who came to the temple.

Because I could see the future, I would sometimes tell visitors if their wishes would come true.

One day, an old woman came to me, and although I've forgotten the details, she came to ask if something she wanted would happen.

When I looked into the future, it seemed very likely that it would happen, so I told her, "It's okay. Your wish will come true."

The old woman was happy and went home.

Later, the old woman came back and said that her wish didn't come true.

I wondered what happened and checked about the fulfillment of her wish.

It turned out that the potential for her wish to come true still existed in the astral realm, so it seemed certain that it would happen.

When I asked her what happened, she said that because she heard it would come true, she didn't take any action and just waited for her wish to be fulfilled at home.

I said, "It's true that it's certain to happen, but that's something that won't happen unless you take action. If you don't act and just wait, it probably won't happen because of the nature of that wish."

It seems that I misunderstood the old woman, or perhaps the old woman was too hasty... In any case, something that should have come true didn't come true.

This often happens in fortune-telling. It's a fairly common story that something was supposed to happen, but because the fortune-teller said it would happen, the person became careless and didn't take action, so it didn't happen.

You actually have to take action.

Sometimes, fortune-telling can be a form of creating problems.

After that, I became more careful with my words. I started adding a phrase like, "You have to take action." I started warning people that things won't happen if you do nothing.

Also, I started saying things with a lower probability. Although my future predictions were quite accurate, I didn't want people to stop taking action or become lazy, so I started saying things vaguely and emphasizing the need for effort. That was my way of being considerate and preventing people from becoming complacent.

When you focus on the Muladhara chakra, the energy immediately rises to the Ajna chakra.
When you focus on the Sahasrara chakra, the energy spreads from the throat to the lower body.

Each energy represents yin and yang and seems to have somewhat different properties.

In both energies, distractions are washed away, and a state of peace is achieved. This can be rephrased as, "peace is achieved by the fullness of energy," or, "one becomes positive by the fullness of energy." Although "positive" may be a misnomer, it means that one naturally becomes positive through the fullness of energy, not through artificial positivity like positive thinking. Therefore, it might be less misleading to say that one simply becomes peaceful through the fullness of energy.

The quality of the energy of the Sahasrara chakra, which is the energy of the heavens, is basically white, but it is a shining white, like black light shining white. However, if we were to represent it with a color, it would probably be white.

On the other hand, the energy from the Muladhara chakra, which is the energy of the earth, is basically black, but it is so much that it could almost be called white. If you were to say it is gray, it is not exactly gray, but basically it is black, although it can also appear white.

...I think it's meaningless to explain it with words. Well, basically, the Sahasrara is white and the Muladhara is black.

When you focus on the Muladhara chakra, the energy immediately rises to the Ajna chakra.
When you focus on the Sahasrara chakra, the energy spreads from the throat to the lower body.

Each energy represents yin and yang and seems to have somewhat different properties.

In both energies, distractions are washed away, and a state of peace is achieved. This can be rephrased as, "peace is achieved by the fullness of energy," or, "one becomes positive by the fullness of energy." Although "positive" may be a misnomer, it means that one naturally becomes positive through the fullness of energy, not through artificial positivity like positive thinking. Therefore, it might be less misleading to say that one simply becomes peaceful through the fullness of energy.

The quality of the energy of the Sahasrara chakra, which is the energy of the heavens, is basically white, but it is a shining white, like black light shining white. However, if we were to represent it with a color, it would probably be white.

On the other hand, the energy from the Muladhara chakra, which is the energy of the earth, is basically black, but it is so much that it could almost be called white. If you were to say it is gray, it is not exactly gray, but basically it is black, although it can also appear white.

...I think it's meaningless to explain it with words. Well, basically, the Sahasrara is white and the Muladhara is black.

A while ago, when I focused on the Sahasrara chakra at the crown of my head, a subtle energy seemed to leak down, and I was able to guide that energy through my throat and into my lower body. At that time, my awareness extended mostly up to the crown chakra, with little sensation beyond that. Nevertheless, I was able to receive and incorporate a certain amount of energy from above. The energy primarily entered my head, with a portion extending down to my lower body.

Recently, while the amount of energy entering through the Sahasrara chakra hasn't changed significantly, my awareness has expanded slightly above the crown, allowing me to consciously draw more energy from above into my body.

Specifically, I extend an invisible "hand" – imagine a closed fist – about 50 cm or 1 meter above my head (this is a sensory experience). I then rotate this "hand" clockwise, as if it were turning to the right when I look up. This rotation allows me to "catch" the energy present above. Then, I quickly draw that energy into my head, body, and lower body.

Even though it's just an imaginary "hand" without fingers, it seems surprisingly effective at drawing energy, or perhaps what could be called an aura, from above.

This is somewhat similar to an experience I had when the Manipura chakra was dominant. At that time, I was trying to raise energy that only reached the Manipura chakra to the Anahata chakra. I would rotate my body and forcefully lift the energy, and it was also a clockwise rotation, but in the opposite direction compared to the rotation I'm using now, because it was facing downwards. Although the direction of rotation is different, the principle of using rotation to move energy is the same.

I believe that when the Manipura chakra was dominant, the energy channel (nadi) between the Manipura and Anahata chakras was blocked, a phenomenon known as a "grandi." To overcome this blockage, I needed to consciously rotate my aura to pass through it.

Now, while energy is starting to flow through the area around the Sahasrara chakra, it's not yet flowing freely. Therefore, I believe I need to consciously rotate to draw in energy from above.

This "rotation" to guide energy is something I learned from a book called "Kundalini Yoga" by Masaharu Natsue, which I read before writing this article. As mentioned in the article, I initially fell asleep, and then suddenly, Masaharu Natsue appeared in my dream and was rotating his waist. I tried to imitate him by moving my body, but I was bedridden due to a fracture, so I couldn't move my body as much as I wanted. I ended up moving my fingers in my imagination, and even that caused my aura to move. The book mentioned rotating the waist, but I actually moved what I perceived as energy, not my actual waist. I interpret this as being similar to physically rotating the waist. In the case of the Manipura chakra, I could physically move my waist, but in this case, it's above the Sahasrara chakra, so there's no physical body there. Perhaps rotating my head could be a substitute, but I'm not sure. Some schools of thought involve rotating the entire body, but personally, I don't feel the need to move my body.

This "rotation" seems important for overcoming blockages in the energy channels (nadis), known as "grandis."

The location of these grandis varies slightly depending on the book, but the three most common ones are: Brahmagranthi (located in the Muladhara chakra), Vishnu granthi (located in the Anahata chakra), and Rudragranthi (located in the Ajna chakra). While it's generally said that grandis are located in the chakras, their exact location varies between books, and some of my experiences don't align with the descriptions.

It's taught in yoga that there are more energy blockages than just these three, and I believe that's true.

Recently, I've been able to draw in energy from above, but I've also experienced times when the energy from the earth was dominant, leading to an imbalance.

Therefore, since my awareness has recently expanded to the area above the crown chakra, I've been trying to rotate and draw in energy, and it's been relatively easy to do so.

Looking back, I think I've been trying similar things at various times, but recently, the energy hasn't been flowing as easily, and it felt like it was scattered around my body.

I do not yet know what will happen next, but if it is the same as what happened in Manipur, then perhaps the Sahasrar energy block (grandi) will open, and energy will flow down from the heavens without the need for rotation. What do you think? I will be observing the situation in that area.

This is an ancient tradition.

The saints say that one can only attain enlightenment through practice after reading the scriptures.

A certain swami said:
Enlightenment is true religion, and everything else is merely preparation. Listening to sermons, reading books, or following logic are simply preparing the foundation. It is not religion. (Omitted section) The entire realm of enlightenment lies beyond the perception of the senses. "Raja Yoga" (by Swami Vivekananda).

Yoga says that enlightenment is attainable by everyone.

Yoga does not say "believe" or "be saved by faith" like some religions, but it says that trust in the scriptures and the teacher (guru) is necessary. Perhaps some denominations within those religions use the word "believe" in the sense of trust, but if so, it is the same thing.

Yoga teaches that scriptures and gurus are to be understood and trusted, and that enlightenment is something to be experienced and attained.
From ancient times, enlightened saints have said the same thing.

A little while ago, I was able to achieve a state of stillness by focusing on the back of my head and allowing the tamas to be drawn into the vishuddha chakra. I continued this practice and remained in that state of stillness.

In that state, the lower body felt full, and the chest area also felt relatively full.

As I continued this meditation, the feeling of fullness extended to the chest area, and the head felt like it was filled with a pure, transparent aura, while the area below the throat felt full. I interpreted this as a state where the head was filled with celestial energy, and the area below was filled with earthly energy, or kundalini.

With further meditation, the aura no longer descended below the throat, and the kundalini became full up to the lower half of the head.

In this state, I could achieve a certain degree of stillness, but it felt somewhat unstable. I suspected that this was because the earthly energy was becoming too dominant, so I tried to balance it by focusing on drawing in celestial energy.

Through this process, the kundalini began to fill the area around the ajna chakra. Initially, it was unstable, but I balanced it by drawing in celestial energy.

I continued to focus on the ajna chakra, and during this process, I often consciously focused on the perineum to raise the kundalini to the ajna chakra. I concentrated my energy and "pushed" forward from the ajna chakra, creating a feeling of pressure. I felt that this helped to stabilize the energy.

Then, without any particular sensation, I suddenly realized during meditation that the tension had eased and the energy had become more stable. Perhaps the balance with the celestial energy had been achieved. The feeling of pressure around the ajna chakra had significantly diminished.

After repeating this meditation several times, and without any specific intention, I felt a small "pop" in the anahata chakra in the chest area. This was followed by a further release of tension and a deeper relaxation in the chest area, which felt like a breezy, open space.

It wasn't an extremely breezy feeling, but rather a sense of openness. Nevertheless, I felt that something was flowing more freely than before.

I seem to have experienced this sensation a few times before, but this time it was felt more clearly. Perhaps the anahata chakra is gradually opening.

While I was focusing on the ajna chakra, I wasn't consciously aware of the anahata chakra, but this is also possible.

In this state, even though the ajna chakra is filled with earthly energy (kundalini), it does not become unstable. It's not quite the same as the state of stillness I experienced before, when the aura was divided at the vishuddha chakra, but from the perspective of stillness of consciousness, both are like states of stillness. Perhaps a state of stillness is a state where the aura is very stable.

Based on my memories of the strict education I received in England, I believe that it is important to fill the ajna chakra with aura and concentrate strongly. I have forgotten the specific details of that education, but I believe that the basic principle was to fill the aura.

And, if you continue meditating in this way, the ajna chakra remains full, and you can reach a state of stillness.

So far, I have experienced two main states of stillness:

- The state of stillness that occurred when the area below the vishuddha chakra was filled with earthly energy (kundalini), and the head was filled with a pure, transparent light of celestial energy.
- The state of stillness that occurred when the kundalini was full and extended to the ajna chakra.

Currently, this state is somewhat different from the state of stillness I experienced when the aura was divided at the vishuddha chakra, but from the perspective of stillness of consciousness, both are like states of stillness. A state of stillness may be a state where the aura is very stable.

In the Yoga Sutras, which are considered a sacred text, it is said that by purifying the mind, the soul (Purusha) becomes able to reflect the object as it truly is.
In spirituality, there seem to be various methods of "letting go." If purifying the mind is what is meant by "letting go," then that is correct.
Similarly, if "asking for forgiveness from Christ" in Christianity purifies the mind, then that is also correct.
In Yoga, the mind is purified through focused meditation, but the methods vary depending on the school of thought.
This kind of purification is not something that is achieved in one go; it may take many years, or even decades for some people. For those who live relatively normal lives, it may take decades to achieve it, and they may even pass away without achieving it. However, it may be faster if one leaves the secular world. In any case, it takes time.
Regardless of the method, the important thing is that the mind is sufficiently purified so that the soul can reflect the object as it truly is, like a mirror.
Each school of thought has its own methods and ways of expressing this, but the goal seems to be quite the same. Some say that the mind purifies and reflects, while others talk about the soul. The goal is a state of purity in which the soul or the mind reflects the object as it truly is, like a mirror.
In Yoga, this is called Samadhi. In some Christian denominations, it may be called "Christ consciousness." In spirituality, it may be called "awakening" or "a state of being let go." The terminology varies. There is also an expression like "surrender."
Whether it is "letting go," "prayer," "focused meditation," or "surrender," if it is not done properly, there will be no results. If you clearly define your destination and continue for a while, you will eventually achieve purification, and the soul or the mind will reflect the object as it truly is, like a mirror.
In any case, although the methods may be different, the goals are quite similar, even if the wording is slightly different.

Recently, I learned about a person named Masasa Yui and have been reading her book "Shinjin to Zazen" (Faith and Zazen), which details the process of Zen meditation and the subsequent states. Comparing it to my own experiences, it seems that my recent state is roughly equivalent to achieving the fourth stage of Zen meditation. Of course, this is my own judgment, and I haven't been told this by a teacher, but the descriptions are very consistent with my experience.

The tension I had been feeling has eased without discomfort, and I suddenly feel a sense of peace. It is at this point that one becomes aware of the flow of "ku dai" (emptiness and vastness) coming from above. "Shinjin to Zazen (written by Masasa Yui)."

However, there are many warnings mentioned.

But this is still just a state of being comfortable. (Omitted) The fact that one does not feel any discomfort from being still is like a mirror, where things appear as they are, and disappear as they are, without any distortion. It is a state of being completely immersed in a vague sense of comfort, a state of "nothingness." Therefore, if one becomes complacent and indulges in this comfort, one may fall into a state of being a lifeless corpse, guarding a meaningless meditation. "Shinjin to Zazen (written by Masasa Yui)."

The story of staying in a state of comfort for too long is a matter of caution in both Buddhism and yoga. Indeed, the state of stillness seems to have such a power. In Buddhism, one is strictly warned not to remain in the comfort of Zen meditation, and in yoga, I recall that someone like Vivekananda or Yoganda had a strong desire to remain in samadhi, but was instructed by their teacher (guru) not to stay in that comfortable state. Such pitfalls exist, and the traditional sects have similar warnings. Simply achieving samadhi is not the end. There are many more details, and I have been searching for a book that explains these details in depth, and I finally found this one.

The explanation in the book continues.

Because this is still a newly developed state, one can only observe and feel it, and understand its nature and movement from the perspective of cause and effect, on a cosmic level. In other words, it is only a state where pure observational ability has been awakened, and no further "meuyuu riki" (harmonizing power) has emerged yet. "Shinjin to Zazen (written by Masasa Yui)."

According to the book, the next stage is the "first stage of Bodhisattva, which is the fourth stage of Zen meditation." Based on this, I can infer that my current state is roughly equivalent to having achieved or is in the process of achieving the fourth stage of Zen meditation. Indeed, my state seems to be one where pure observational ability is emerging. However, this ability is limited to a very narrow range around me, and it is not something that can be called cosmic. Nevertheless, many other descriptions in the book seem to fit my experience.

I don't fully understand what "meuyuu riki" (harmonizing power) specifically means, but for now, I don't feel the need to know the details.

The way this person uses the words "mu" (nothingness) and "yu" (existence) is very interesting. There are parts that differ from my previous understanding, and it is very helpful.

This person became ill and was on the verge of death from tuberculosis, but miraculously recovered. After that, she developed strange powers, and there are stories of her walking on water. She seems to be a relatively recent person.

It is very valuable and appreciated that a person from a relatively recent era has left such detailed records.

I will continue reading a book by Yosuke Abumi. I am very interested in the Zen perspective.

In the state of the fourth dhyana (meditation), even the enlightenment reflected in the "nirvana" is nothing more than a faint shadow, a mere illusion.

"Mushosō" (no conceptual thought) is when the state of "muin musō" (no duality, no thinking) opens up, but if you immediately consider that to be "nirvana" and remain in that state of "muin musō" like a dead tree, guarding it for eternity, and practice the "hishiki hishin" (non-color, non-mind) method, that is a heretical practice. "Shinji to Zazen" (Faith and Zazen) by Yosuke Abumi.

Therefore, what is strictly forbidden in Zen is things around you. I think that even beginners in Japan who have studied spirituality, Zen, or Buddhism have probably heard about these Zen teachings.

However, according to the same book, this is a path that everyone must go through. I remember reading something similar in Theravada Buddhism.

However, this state is also a temporary and inevitable phenomenon that appears as an intermediate state for those who are practicing internal cultivation in Buddhism, as they transition from the rupa-sphere to the formless-sphere. Therefore, it is called "mu-shin-jō" (no-mind state), which is ranked alongside the "metsujin-jō" (extinction state) that appears after the fourth dhyana and before the transition to the "hokkai" (dharmakaya) from the formless-sphere, and is considered a difficult state. "Shinji to Zazen" (Faith and Zazen) by Yosuke Abumi.

The book also mentions a very famous saying, "When you meet the Buddha, cut him off," as a warning for this stage. That seems to be the stage.

When I compare it to my own experience, the initial state of quietude sometimes seemed like "nirvana," but it might have actually been the fourth dhyana or "mushosō." That's probably how it's described in Zen. In my case, perhaps the state I thought was "nirvana" was temporary, and soon after, a feeling of being pulled from the depths of my chest emerged, leading me to a state of fluctuation that wouldn't let me rest. Recently, I have reached a different state that also seems like "nirvana," but I think it is a different state altogether.

At least, the initial state was not "nirvana" but the fourth dhyana or "mushosō" in Zen terms, so that makes sense.
I think the recent version is probably similar, but the physical state is different.

I used to think that "nirvana" was a temporary state, and enlightenment was something beyond it, but in Zen, "nirvana" seems to be closer to enlightenment. I thought I had already achieved "nirvana," but according to Zen, I haven't achieved true "nirvana" yet, and there is still more to go.

The "nirvana" in Zen seems to have a more permanent and certain connection to cosmic consciousness. What I experienced was simply the extreme of a state of peace and quietude, so I might need to use Zen terminology.

The book also mentions that "mushosō" is easily mistaken for "nirvana," and that there are people who mistake it for "nirvana" and remain in that state.

However, I haven't been so skilled that I can say I have been immersed in that state for a long time. Rather, I often experience a "nirvana"-like feeling at the end of meditation, and even if that is not "nirvana" but the fourth dhyana or "mushosō" in Zen terms, I haven't yet reached the point of being immersed in "mushosō" or transcending it. I have only managed to stably reach the fourth dhyana or "mushosō" frequently.

As mentioned above, this is probably a path that everyone must go through.

As the name "mushosō" suggests, it is a state of meditation (quiet contemplation) where you don't think at all. However, I didn't have zero thoughts; at the moment I reached the initial state of quietude, my scattered thoughts disappeared rapidly, but afterward, I had some thoughts in a faint way. So, it's not a state where there are absolutely no thoughts, which is different from what the name suggests. However, even in that state, I am hardly affected by any thoughts that arise, and although it might not be "mushosō" because there are no completely absent thoughts, it can be considered "mushosō" in that I am hardly affected and my scattered thoughts are extremely reduced.

Well, perhaps that's why people who have come this far can fall into a trap.

I think what they mean is that you shouldn't fall asleep in a comfortable meditation state, even if it's a comfortable state.

Even though it is a comfortable state, I understood that it is not the goal. However, I was unsure of what to do next, and that's when I obtained this book.

I thought, could it be that Zen uses "half-eye" to prevent falling asleep in "mushosō" or "metsujin-jō"? By the way, Tibetan Dzogchen also practices meditation with the eyes open. Perhaps meditation with the eyes open is better for transcending this stage of "mushosō." This is just a hypothesis.

However, it is true that it might be better to keep your eyes open to surpass that point, but it also feels like it might be easier to reach that point with your eyes closed. What do you think?

It seems natural to think that the first state of tranquility, similar to Nirvana, that I achieved was the fourth dhyana, and that from there, I temporarily reached a state of non-conceptualization, but I was guided to the next stage by a feeling that welled up from the depths of my chest.

Each time, I answer, "I want a method to control power."

During meditation, I am repeatedly shown images that evoke the idea of gaining power and becoming a hero. These include specific visions of the future, and techniques that are said to have been performed by revered figures, seemingly only possible by divine beings. Even images resembling those of magic users in anime are used, and I am repeatedly asked, "Do you want power?"

However, I remain indifferent.

My inner, peaceful consciousness remains unchanged, and I continue to observe these images.

Each time I am asked, I answer, "I want a method to control power."

Then, the temptation gradually fades away.

Even though it fades away, I feel nothing. The meditation simply continues.

There is no change in me, nor is there any immediate acquisition of a method simply because I said I wanted one.

It seems like a mere charade.

Looking back, I feel that until a few years ago, I was drawn into these images during meditation.

Now, I can continue meditating without being affected by them.

As the Yoga Sutras say, if there is a temptation for power, it must be rejected. Similarly, in Zen, one must overcome such temptations. I believe that is the case.

Perhaps in the past, my desire for power was strong and I was consumed by it, but now I know it is a charade, so I am indifferent. However, I am not disappointed; I simply treat it as an image.

I have been tempted in this way for quite some time, but as time passes, I have become less responsive. I have seen these images many times, so I tend to ignore them, but I also feel that I have been watching them for a while. Something similar happened relatively recently. Before that, I was tempted many times, and a few years ago, I would have been quite consumed by it.

The temptation for power was attractive, but now it seems like nothing more than a charade.

Samadhi is divided into the realm of form and the realm of formlessness. The realm of form consists of the first to fourth samadhi, and the realm of formlessness has four states of samadhi.

- Emptiness-bound realm (kuum hensho) → This
- Consciousness-bound realm (shiki muhensho)
- Realm of no-self (mushosho)
- Realm of neither perception nor non-perception (hisos hihisosho)

These are also explained in Theravada Buddhism, and I remember reading explanations that were somewhat understandable and somewhat not. Some schools of thought seem to place little emphasis on these. I have considered this before, and it felt strange, like something I could understand but not quite. However, I realized that my previous understanding was different, thanks to the book "Shinji to Zazen" by Masaharu Yui.

According to the book, the four samadhis are stages of transition from "being" to "non-being," and these four realms of formlessness are stages of transition from "non-being" to "emptiness." Furthermore, while the samadhis in the realm of formlessness are said to be "taking no form," the power of this is weak in the initial stage of the emptiness-bound realm.

In reality, because it is still in the realm of "non-being" within "being," "non-being," and "emptiness," the unseen mental factors retain a trace of the world of "being." In other words, it is a world that is simply vast, but a sense of self remains faintly. As the concentration deepens (omitted), only the mental factor aspects remain, and they are noticed as the last, faint traces of color. ("Shinji to Zazen" by Masaharu Yui)

This is the stage of the emptiness-bound realm. After transcending the four samadhis and passing through the state of non-conceptualization, the next step is to continue meditation until even form disappears. If that is the case, I may be at this stage now.

If the state of achieving the fourth samadhi is similar to the initial (false) state of nirvana, which is a state of tranquility, and can also be called a state of non-conceptualization, then the deep awareness that prevents one from entering that state of tranquility may have appeared when I entered the emptiness-bound realm.

In Zen and yoga, it is often emphasized not to dwell in non-conceptualization. However, in my case, a deep awareness emerged, and it felt like a "compulsory" deep awareness that "does not allow one to dwell in tranquility," even if I wanted to. Of course, this continues to this day.

The concept of "letting go," often mentioned in spiritual teachings, seems essential to overcome this stage.

"Kuumuhensho" (the boundless void), as I wrote before, is a state where faint traces of form still remain. It's about "letting go" of those last remaining traces of color and form.

Before this, "letting go" seemed like just words, lacking real meaning. Now, I'm reaching a state that can truly be called "letting go."

I've never fully resonated with the concept of "letting go" as described in spiritual teachings. I only accept what I experience myself, so I've been observing "letting go" as if it were just something that happens to others. However, I'm starting to understand it now.

Even though the word "letting go" might be different from what's described in spiritual teachings, that's okay. The definitions are often ambiguous and vary among different spiritual traditions. For me, the word "letting go" simply resonates with what I'm experiencing.

In this state of "Kuumuhensho," a feeling of tranquility and various images or sensations constantly arise, creating an illusion of being in Nirvana. If one dwells in this comfortable feeling, it can lead to a false Nirvana, hindering growth. Conversely, if one gives in to the temptation of completely stopping the mind and seeking comfort, it can lead to a state of deep sleep from the perspective of Samadhi or meditation, or even a state of illusion from the perspective of Buddhist psychology.

Even before this stage, there were distractions and occasional visions, which were undoubtedly illusions. However, at that stage, "letting go" didn't seem to work. Instead, "concentration" seemed to be the key to dispelling distractions. That was before.

Beyond the fourth meditative state, the feeling of concentration fades, and the surroundings seem to extend further, with a slightly hazy sense of tranquility. This is likely the initial stage of the fourth meditative state, perceived as a slow-motion view. Eventually, one becomes aware of the subtle movements of the body. Both experiences lack the feeling of concentration and are more of an observational state. Initially, there was still some concentration in the observation, but gradually, observation became dominant.

As concentration gradually diminishes and observation becomes dominant, the feeling of momentary observation, characteristic of Kanika-Samadhi, becomes less pronounced and more gentle. Initially, I thought this meant that observation was weakening, but now I interpret it as the shift from concentration being dominant to observation being dominant.

As I progress, I reach a state that seems like Nirvana, but it turns out to be the "no-conceptualization" state of Zen Buddhism, which is the fourth meditative state. And, from the end of the fourth meditative state to "Kuumuhensho," various imaginations, images, and sensations arise on top of the feeling of tranquility, and if one mistakes this for Nirvana, it can lead to stagnation in practice.

I think the key to overcoming this state is "letting go."

If one tries to force their way through, it disrupts the Samadhi. Conversely, if one simply lets it be, it doesn't disappear on its own. It's necessary to strengthen the observational power of Samadhi. And, at the same time, what seems to happen is "letting go."

What I mean by "letting go" here is not "doing nothing," but especially in the beginning, it's like "I will let go!" with a strong intention, or channeling energy towards that intention. Gradually, as the power of Samadhi increases and the influence of the form world weakens, one can make that "letting go" more gentle.

Some people might wonder, "Why put effort into letting go?" The conscious mind maintains the state of Samadhi, and the energy is channeled into the deeper consciousness to break through the illusion, which is fittingly called "Maya." Therefore, it's a "letting go" with intention. When I say "intention," it might sound like the conscious mind, but it's about moving the deeper consciousness while the conscious mind remains calm. If the conscious mind gets involved with the illusion (Maya), it becomes trapped. So, the conscious mind maintains a sense of tranquility and allows the deeper consciousness to work to break through the illusion.

Well, when written down, it might seem exaggerated, but basically, it's about having that intention.
It's not completely breaking through the illusion yet, but I have a small feeling that it will probably be like that.

It might seem like "letting go" doesn't require energy, but surprisingly, it does, and you need to replenish that energy.

When you hear "letting go," it might sound like an "action," but that's a misunderstanding. It's better to think of "letting go" as a "result." You don't "do" letting go. By using the power of your will to try to discern, the "action" of letting go "occurs" as a "result." From a normal perspective, that's how it can be interpreted and explained. On the other hand, from the perspective of a deeper consciousness, it's not impossible to say "the action of letting go." Well, it's confusing, so for now, it's okay to think of it as "a result, not an action." And changing the wording, you could say "it's understanding, not an action," but either way, it seems like there's a misunderstanding. This is about how it's not directly explained, and it might not seem that way.

In any case, letting go happens, and it's a result, and it's also a will accompanied by energy from a deeper consciousness.

As for my wish, I want this year to be a year that marks a major turning point in my life.

Until now, my purpose in life has been to verify the steps of resolving karma and awakening. I believe I have already achieved over 80% of that, and I feel as if I have been given permission to be free. Therefore, I am thinking about starting a new life.

This feels like a milestone year for the nearly half-century of life that lies ahead.

For the past 40 years, I have been focusing on resolving karma and verifying the steps of awakening, in the sense of subtle impressions (samskaras). In a way, I have been pursuing the purpose of an "individual." I have lived to resolve personal issues and deepen personal understanding. I have enjoyed hobbies such as traveling by bicycle, riding motorcycles, and traveling abroad, all driven by personal interests.

For the next half-century, I think this will be a "public" life.
This is not so much a personal desire, but rather my consciousness has changed, and I feel that I have no choice but to do so.
The turning point seems to be when I experienced, during meditation recently, the three forces of "creation, destruction, and maintenance" residing within the depths of Anahata. I cannot resist this power, and my "individual" self is being pushed into the background. Therefore, I vaguely feel that I must live for the "public" from now on. I don't have a concrete plan yet, but some ideas have come to me. However, they are so out of the ordinary that I wonder if they are true, but I suppose I will eventually know. There is no point in worrying about it now.

I want to make Japan and, as much as possible, the world a better place.

I would like to consider 2021 as the starting year for this.

I am not familiar with astrology, but the timing coincides with the "Age of Aquarius" (since December 22, 2020) and this shift in my consciousness. I felt the three forces of "creation, destruction, and maintenance" within the depths of Anahata and my consciousness shifted to the "public" on December 26, 2020, which is only 4 days apart. I have almost completely ignored the topic of the "Age of Aquarius" and have had little interest in it, but the timing is the same, which is an interesting story. It may have an unexpected influence. It may be a coincidence, but the dates are close, so whether it has an influence or not is something to consider.

It feels as if only my mind remains, a state where I am left with just myself. It's a state where only my mind, rather than my body, persists. Occasionally, stray thoughts arise, but I become aware of them and return to this state of pure mind.

This state of pure mind, while clear, is not a blank slate but rather a state akin to the dawn sky tinged with lavender.

This state lasts for a while during meditation.

Occasionally, small distractions arise, which I simply observe before returning to the state of the lavender dawn sky.

Sometimes, I find myself drawn into my imagination, but upon realizing it, I return to the lavender dawn sky.

It's a state where only the mind remains.

My mind resides within my heart, and I feel a sense of expansion, particularly in the front of my chest.

This is not about actually seeing the color lavender, but rather about feeling that way emotionally.

In this state, I can consciously direct energy from the base of my spine to the third eye (Muladhara to Ajna) or draw energy from the heavens to the crown chakra (Sahasrara).

However, this energy and the state of the lavender dawn sky seem to coexist.

There's no indication that the state changes when energy intensifies; I can perform energy work while maintaining this state of the lavender dawn sky.

In the past, I often used to raise energy to dispel distractions, and I frequently experienced how energy and distractions changed together.

This core aspect of my being, what one might call the essence of the mind, seems to be separate from energetic movements.

Even when energy intensifies around it, this essence of the mind remains unchanged, and the state remains that of the lavender dawn sky.

Furthermore, I believe that this mind can be gradually reduced in size through conscious intention during meditation. When I think of something, the mind expands, and when I don't, it shrinks. This suggests that the mind can be controlled through conscious intention. Perhaps this state, where the mind is not overly active or where the mind remains calm even when it shrinks, can be described as the state of the lavender dawn sky.

It's likely that if one continues to shrink the mind and eventually eliminates it, one might reach a state of comfort, but this could be a dangerous state called "Nirvana-Samadhi" (or "Unconditioned Consciousness"), which is strictly cautioned against in Buddhism. (Although, theoretically, this should be "Unconditioned Consciousness," I'm including it here based on a gut feeling that it's Nirvana-Samadhi.) If one eliminates the mind in this way, one might spend hundreds of years in a comfortable state, only to have to start practicing from a much earlier stage. Perhaps the mind is meant to be purified and elevated to Buddhahood, not eliminated. Indeed, there seems to be a trap at this stage where one might mistake something for enlightenment and inadvertently eliminate the mind. There are likely many such pitfalls in spiritual practice.

I have experienced this state frequently over the past six months, and sometimes I've experienced setbacks and returned to a lower state, but it seems to be stabilizing now.

In my case, whenever I felt like I was heading towards a state of eliminating the mind, something disruptive would happen in the real world, causing me to take a step back, start over, and gradually understand the essence of this experience. Perhaps this was the intention of my spirit. In addition to that, a deep awareness emerged from the depths of my mind, preventing me from finding comfort.

Based on the book "Shinji to Zazen" by Shinsha Yui, this state seems to be similar to what is called "Kūmuhenjō" (Emptiness-Beyond-Boundedness) or "Shiki-Mūhenjō" (Perception-Beyond-Boundedness).

* Kūmuhenjō (Emptiness-Beyond-Boundedness) → This is what I'm experiencing.
* Shiki-Mūhenjō (Perception-Beyond-Boundedness) → The next stage.
* Mushōjō (Non-Abidingness)
* Hishō-Hishōjō (Neither-Perception-Nor-Non-Perception)

According to the book, the state where only the mind remains is called Kūmuhenjō.

"To detach oneself from the shadows of form. (Omitted) There remains a single, subtle 'dependent origination' that serves as a basis for the mind. 'Shinji to Zazen' (by Shinsha Yui)."

Regarding the next stage, Shiki-Mūhenjō, the book states:

"A resonance is transmitted to the chest, and a sense of expansiveness spreads throughout the body. (Omitted) This is the state where the complete attainment of Kūmuhenjō is achieved, and at the same time, the opening of Shiki-Mūhenjō. (Omitted) The power of formless energy, which manipulates all forms, is vividly perceived as the movement of formless energy. 'Shinji to Zazen' (by Shinsha Yui)."

Currently, I am not yet completely unified with the expansion of the universe, but I definitely feel that my body is one with the universe, so I think I am a match.

Perhaps it is only when one reaches the state of "shikimuhinsho" (limitless awareness) that one can understand the movement of energy.

In my case, I have always had a sense of energy, but recently, I feel that I have become even more aware of it. The sensation of perceiving the energy of food in the supermarket has become more detailed, making it easier to avoid food with negative energy. Previously, I often felt confused or couldn't tell the difference, but now it is quite clear.

Perhaps it is only when one reaches the state of "shikimuhinsho" that one can truly practice spirituality.

I will read the book "Shinji to Zazen" by Masasa Yui.

- Kūmuhensho (Emptiness without limit) → From here.
- Shiki Mube Sho (Perception without limit) → A precursor to reaching this.
- Mushōsho (Non-possession)
- Hiso Hihiso Sho (Beyond thought and beyond non-thought)

In addition to the previous description, there is the following description about the transition from Shiki Mube Sho to Mushōsho:

"Eventually, the Yin-Yang balance, which is the fundamental aspect of the creation of life, suddenly appears as a Manji on the surface of the consciousness. (Omission) Finally, the last remaining consciousness, which serves as a support, is suddenly and instantaneously opened. With this, the last remaining consciousness, which serves as a support, is emptied into the void." - "Shinji to Zazen" by Masasa Yui.

If the Manji is similar to the shape of a Taijitu (Yin-Yang symbol), I have felt something like that before, and since then, I have basically been in that state. If the Manji is used with a similar meaning to the Taijitu, then perhaps about half of my experience corresponds to this.

And the story about the last remaining consciousness "suddenly" opening up might correspond to a small "pop" sensation I felt in my chest recently, which could be the opening of the heart chakra. Before opening, I felt a slightly painful and unstable sensation, so it might match the description in the book, which says that the state before opening is "a heavy and closed state."

However, it doesn't feel like it's completely opened yet, like the description in the latter part of the book, so I think it's probably just a precursor.

To add, the heart chakra has also undergone small changes many times before, so this isn't a special occurrence.

When other people's experiences of the heart chakra opening are read, some people experience a shock that is "like having their chest ripped open and fainting while foaming at the mouth." It seems that the experience varies from person to person. In my case, so far, I haven't experienced anything that shocking, and it seems to be opening gradually.

Well, apart from that,チャクラが開く時に特別な体験が必ず起こるわけではないThere is also a teaching in Tibetan Buddhism, so perhaps there is no need to rely too much on such feelings.

(The realm of perfect consciousness) is a state where the mind-eye, which is connected to the outside, completely abandons its connection, and at the same time, it is emptied internally, revealing the true nature. "Faith and Zazen" (by Yui Jinsha).

This may be what is called a "violet sunrise" state, but it doesn't feel completely empty, and something doesn't quite fit. Therefore, although I am in the realm of perfect consciousness, I have not yet graduated from it, and yet, I feel like I am catching a glimpse of the next stage of perfect consciousness.

Perhaps the premonitions of the realm of perfect consciousness are appearing in various places.

Recently, during meditation, I have been seeing images of myself as if I am looking at my own body from the outside.

I think I have seen this occasionally before, but recently I feel like I am seeing it quite frequently.

It is as if a mirror is floating in the air and my image is reflected in its surface, or as if there are multiple crystals around me and my image is reflected in each of those crystals. Sometimes I see only one, and sometimes I see multiple at the same time.

I am surrounded by many crystals or many mirrors, and sometimes I see myself reflected in one of them, or in multiple at once.

There are two possibilities for this.
- It is an imagination, where I am visualizing myself. This is similar to contemplating a deity or the Om symbol.
- My mind has become peaceful, and because my mind has stopped reflecting external objects, my mind has become still like a calm surface of water, and my own image is being reflected in it.

These seem similar, but they are quite different.

My interpretation is that my current state is the latter. Because my mind's activity is slowing down, there are fewer things to reflect, so I am seeing my own image.
When I am thinking or having distracting thoughts, my mind takes on a form that is unified with the object of my thoughts. Especially when I am meditating without any distractions, my mind has no object to take on a form, so it seems that my own image, which is nearby, is simply reflected. This requires a certain degree of purification of the mind.

I think I have read somewhere that in yoga scriptures or Shinto teachings about mirrors, there is a meaning related to disturbance. I would like to find the relevant passage and quote it, but I think I have read a lot of things.

This is completely different from what I experience during an out-of-body experience. During an out-of-body experience, my eyes are working properly and I am seeing directly through them, but in this case, my "seeing eye" (the Purusha) remains fixed where I am sitting, and I am seeing myself reflected in the image of my mind around me.

Well, I don't think it means much, and basically I think it is something that can be ignored. If I ignore it, it tends to lose its power and disappear quickly. I think so.

Perhaps it would be better to intentionally "break" it more explicitly, but for now, I am simply ignoring it and waiting for it to disappear.

I felt that I had reached the state of *shinay* earlier, but it seems natural to think that I finally reached the state of *shinay* when I was able to maintain a peaceful meditative state even with my eyes open around September 2020.

Personally, I thought there were several stages before that, but my previous understanding may have been off by one level. Now, it seems natural to think that the state of *shamata* (concentration), which I thought was the state of *shinay* until recently, is a state that I have only recently achieved.

(1) *Shinay* (also called *newa*): The state of stillness.
Fixing your awareness and gaze on an object, or without an object, you enter a state of stillness. This state becomes natural and becomes more established.
(2) *Lanton* (also called *miowa*): A greater vision or insight.
The state of stillness dissolves, or is "awakened." Even with the movement of thoughts, practice can proceed without an internal "watchman." The state of stillness no longer becomes something that is created through effort.
(3) *Nime*: The state of non-duality.
*Shinay* and *lanton* arise together. You reach the other shore of dualism.
(4) *Lundup*: The state of perfect completeness as it is.
The non-dual samadhi continues in all activities.
"Rainbow and Crystal" (by Namkai Norbu)

In another chapter of the same book, or in other books, what follows *shinay* is *tekchu* and *tugar*, but it seems to vary slightly depending on the lineage.

In my case, the state of *shinay* seems to correspond to the stage of concentrating and reaching a state of stillness.
*Lanton* may correspond to a deep awareness that does not allow you to immerse yourself in the state of stillness.

I don't really understand the *nime* stage. I don't think I've reached the final *lundup* stage yet.

With the stages of *shinay*, *tekchu*, and *tugar*, it is easy to get confused and misunderstand the difference between *shinay* and *tekchu*. On the other hand, with the stages mentioned above, there is only one state of stillness, so it is relatively clear.

This latter stage seems closer to my state and feels more natural.

If that is the case, the state of stillness, which is *shinay* in my experience, might also seem like Nirvana. If *tekchu* is something that can be described metaphorically as a violet-colored sunrise, then that would resonate with me.

In that case, it is probably important to deepen this state that I have recently achieved. Perhaps.

A while ago, I wasn't able to achieve this, and I was focusing my awareness on the Muladhara chakra to bring energy up to the head.

Recently, even without doing that, simply focusing my awareness on the tip of my nose or my forehead while inhaling allows energy to flow through my body and reach my head.

I feel that it has become easier to concentrate energy in the head, especially in the area between the eyebrows.

When energy flows through the body, I feel a static-like sensation in various parts of my body, and my spine straightens.

My posture seems to have improved, and the angle of my head during meditation has changed from being slightly forward to being more straight, extending from my spine to the top of my head.

I sometimes feel a static sensation in the area around my heart, or a slight tingling sensation in what feels like a small blockage along my spine. However, it doesn't interfere with my meditation.

Because I can now raise energy without consciously focusing on the Muladhara chakra, when I was focusing on the Muladhara chakra, I would shift my awareness from the area between my eyebrows or the back of my head to the Muladhara chakra, briefly focusing on it before shifting my awareness back to the area between my eyebrows or the back of my head. This process was quite lengthy, and I often forgot the steps and would skip them, only to realize it and start again.

However, recently, simply focusing on the tip of my nose (or my forehead) while breathing allows energy to flow from the area around the Muladhara chakra to the head with each inhalation.

This is much easier, and I feel that it is much easier to accumulate energy than before.

When I look at my aura, it seems to have become relatively uniform from the Muladhara chakra to the Sahasrara chakra. Previously, it was quite divided, and there were times when the yin and yang were separated at the Vishuddha chakra. Afterward, it became more of a gradient.

However, recently, it seems to have become even more uniform.

When I reach this state, the difference between the energy of the heavens and the energy of my body disappears. I no longer need to consciously draw in the energy of the heavens, because my body is already energetically close to the energy of the heavens. Specifically, because my balance is already maintained without drawing in the energy of the heavens, I no longer need to draw in the energy of the heavens to balance the energy that is raised from the Muladhara chakra. It feels as if the energy of the heavens and the energy of the earth have become unified.

It is, of course, easier to meditate in a cross-legged position, but even without that, simply focusing on the tip of my nose brings me closer to a meditative state, and along with that, energy flows to my forehead. It feels good.

I don't yet feel that the energy has fully pierced through to the top of my head, but at least, in some parts of my body, the energy flow between the upper and lower parts seems to be connected.

When I focus on the tip of my nose, energy appears from the area around the Muladhara chakra and flows to my head. Some of it dissipates and disappears, while some of it remains in the area between my eyebrows. Then, with the next inhalation, energy appears from the area around the Muladhara chakra and flows to my head, and some of it dissipates again.

It's like waves eternally crashing on a beach. I can clearly feel the energy appearing and disappearing, and I also clearly understand that this is not just a phenomenon, but something that is being controlled by my own breathing.

There are days when I don't feel well, and even when I focus on the tip of my nose while breathing, the energy doesn't flow properly. In those cases, repeating the process of focusing on the Muladhara chakra to raise energy seems to improve the flow of energy, eventually allowing energy to circulate simply by breathing. Alternatively, pranayama techniques like Kumbhaka may also be effective.

Also, I feel that diet affects this energy flow, and eating a healthy diet seems to improve the flow of energy. Similarly, water also seems to have an effect. I feel that bottled water, especially water from different origins, is better than tap water (which uses a water purifier).

Specifically, even without adopting the meditative cross-legged posture, simply being mindful of the space between the eyebrows at various times increases energy, which in turn eliminates distracting thoughts. This seems to occur as an energetic effect, even without consciously focusing on the distracting thoughts.

However, this does not eliminate one's own will; it simply removes distracting thoughts, so it does not interfere with conscious actions.

This is simply another aspect of what I wrote before, and the phenomenon is the same.

Simply being mindful of the tip of the nose increases energy, which flows from the base of the body to the space between the eyebrows. This increase in energy not only increases energy but also seems to wash away distracting thoughts.

Perhaps, the fragments of distracting thoughts that were clinging to various parts of the body are washed away by the wave of energy, making them clean.

There is absolutely no need to consciously focus on these distracting thoughts; there is only a slightly rough sensation as if they are being washed away by the energy, and the distracting thoughts disappear. These are not really distracting thoughts, but rather simply masses of energy, such as remnants of energy received from others, or energy from someone imagining me from a distant place.

In any case, fragments of energy are clinging to my surroundings, so the wave of energy washes away the unnecessary things. As a result, distracting thoughts disappear quickly. Initially, there is a slight feeling of energy intoxication, but the distracting thoughts disappear relatively quickly.

This method of focusing on the tip of the nose has been described in various scriptures for a long time.

And this recent state of focusing on the tip of the nose is quite different from the focusing on the tip of the nose that I have done in the past. Although I have practiced the method described in the scriptures, I have previously felt that focusing on the back of the head was more effective.

Now, focusing on the tip of the nose feels right. I no longer need to focus on the back of the head; the tip of the nose is the best.

Even in the past, focusing on the tip of the nose or the space between the eyebrows had a certain effect, but I have not deeply understood why the space between the eyebrows or the tip of the nose is specifically mentioned. Although I understood it to some extent and it had a certain effect, I felt that focusing on the back of the head also had the same effect, and the back of the head felt more stable, so I didn't quite understand why the scriptures specifically mentioned the space between the eyebrows or the tip of the nose.

However, in this state, I feel that the tip of the nose is truly the correct point.

It is possible that focusing on the back of the head was effective in its own way, and I do not know what would have happened if I had focused on the space between the eyebrows all along. At least, now the tip of the nose is the most effective. I cannot imagine focusing on anything other than the tip of the nose. The tip of the nose increases energy the most, and it is also effective against distracting thoughts. It is wonderful.

With this, it seems possible to maintain a certain degree of tranquility in daily life without having to separate meditation from daily life.

This seems to correspond to the definition of yoga written at the beginning of the Yoga Sutras.

yogas chitta vritti nirodhah

This means "yoga is the cessation (eradication) of the fluctuations (vibrations) of the mind (chitta)."

If taken literally, this might be interpreted as "Is it meaningful to lose one's mind?" However, it means the state of stopping the movement of the mind. Since the mind will move again if fluctuations arise, it is not erased. In other words, it means controlling the mind. Yoga is fundamentally about not being swayed by emotions or memories and traumas, but managing the mind as a tool.

And, as mentioned above, this state of stillness can be achieved in various ways, and it is possible to achieve it by increasing energy, as in this case.

It is similar to the moment when water is drawn into a rice paddy that appears to be barren, and it regains its luster and becomes a calm surface. Even if various distracting thoughts appear, they are washed away by the increase in energy. It is because we lack energy that we are swayed by various things that come from somewhere.

However, there are steps to reach this point, and the basic requirement was "concentration," but at this point, that much concentration is not necessary; simply lightly focusing on the tip of the nose increases energy and instantly washes away distracting thoughts.

That, perhaps, is the state of yoga defined in the Yoga Sutras.

Here, "chitta" is composed of the following:

■ Components of the Mind (Chitta)
- Buddhi (intellect, reason, cognition, theoretical thinking)
- Ahamkara (egoism, self)
- Manas (mind, emotions, memory)

Therefore, in order for all of these to function normally, it is necessary to calm the "fluctuations" (vritti) that are like distractions. It is not that these completely disappear, but rather that the fluctuations are reduced.

Even in a state where distractions have disappeared, "will" can continue to function. A clear will is moving, while only the distractions disappear.

Even in that state, the "observer," the Atman (true self), continues to function, but it is separate from the above-mentioned chitta. There is an Atman (true self) that observes the chitta. The Atman (true self) does not change from the beginning, and only the above-mentioned chitta (the mind) becomes still.

From a long time ago, it has been said in various places to take deep breaths and relax, and while there is some truth to that, I always thought that "relaxation" was an exaggeration.

Also, in meditation, it is often said that "simply being aware of your breath or focusing on your breath will calm your mind and reduce distractions." While I understand that to some extent, I always thought that "calming the mind" and "reducing distractions" were exaggerations. I vaguely interpreted it as just a guideline.

Recently, simply focusing my awareness on the tip of my nose while breathing has started to bring energy up to my head, and as a result, simply focusing on the tip of my nose eliminates distractions. Now, I feel that the concepts of "relaxation through deep breathing" and "entering meditation by being aware of your breath" resonate with me.

Even before, if I took the time, my awareness would gradually calm down and I would get closer to a meditative state, so it wasn't that it didn't work at all.

However, until now, it took a considerable amount of time.

Now, with just one deep breath or just once during meditation, simply focusing on the tip of my nose brings a significant amount of energy up to the area between my eyebrows from my lower body, which washes away a considerable amount of distractions.

As a result, it can be called "relaxation through deep breathing," or it can be called "focusing on the tip of the nose" or "meditating by focusing on the tip of the nose."

This happens not only when taking a meditative posture, but also constantly, and in everyday life, when distractions arise, simply lightly focusing on the tip of my nose immediately brings energy up to my eyebrows, washes away distractions, and as a result, relaxation occurs.

This can be called "concentration," but it's not the extreme concentration that people often imagine. It's more like a term used in meditation, and in reality, it's just a matter of lightly focusing your awareness. Even with that little effort, it's considered "concentration" in the context of meditation. In meditation, there is a discussion of "concentration" and "observation," and it's technically classified as "concentration."

So, in terms of meditation, it's "concentration," but in ordinary language, it's simply "focusing on the tip of the nose," and that alone causes energy to rise to the area between the eyebrows, which in turn causes distractions to disappear and relaxation to occur. Because the energy is rising, of course, I become more active and energetic.

It seems that the idea that "taking deep breaths reduces distractions and promotes relaxation" is a common sense that everyone seems to agree with, but at least I didn't feel that way before. I think this doesn't apply to everyone. Perhaps, a famous person who could relax in that way first said it, and it became established. For that person, it may have been natural. If someone is born with that ability, they may not know about people who don't have it. Or maybe they are just bad at expressing themselves, or perhaps only a part of their statement has been passed down through the ages. In any case, such common sense exists because there are people for whom it works and people for whom it doesn't.

After death, people generally remain in the same form as they were in life, especially in the form they had when they were younger. However, there are entities, which we can call souls, spirits, or ghosts, that possess consciousness.

On the other hand, there are also non-sentient entities in the spirit world, such as mountains, houses, and walls.

However, unlike fixed objects in the physical world, these entities in the spirit world can be manipulated by those with consciousness, such as spirits.

For example, I once experienced something like this.

When I died and went to the afterlife, there was a place where many people who had been my wives or close friends in past lives were gathered. One time, after ending a life and being accompanied by my wife, I arrived at that place, and many of my past-life wives were waiting for me, welcoming me with "Welcome back!"

However, the soul that had been my wife in the previous life didn't understand and was confused, with her mind spinning ("laughing").

Since the soul, or form, was still that of a wife, she essentially went to the afterlife as a wife. She didn't change much from her living form.

To be more specific, whether a husband or wife dies first varies, but women often live longer. So, after a husband dies and goes to a place where many of his loved ones are, a while later, the wife dies.

Then, the wife doesn't know where to go, so the husband goes to pick her up.

I don't know what happens to couples who were not on good terms. In my case, things often happen like this.

When I go to pick her up, and she sees many other past-life wives, she gets confused ("laughing").

It's like, "What is this?"

However, everyone is a good person, so they get along quite well. But sometimes, they don't know how to interact with each other. They seem a little bewildered.

At times, the wife who has just arrived and is not familiar with the situation gets confused and cries out to the husband (me), "Oh, oh. I thought you were just mine," or she might say, "You're my husband now!" when another wife tries to be friendly. Sometimes, especially when they have just returned from a previous life, there are misunderstandings.

However, in my case, I don't choose one person in the afterlife. I think it's better if everyone can live happily together, so I try to convince them. But sometimes, some of them don't understand.

And if they don't understand and keep clinging to their new wife, the other past-life wives might glare at them from a distance, which can be a little scary ("laughing").

It's scary.

But there's nothing I can do, so I decided to send this troubled wife on a short errand.

Actually, since it's the spirit world, you can go anywhere in an instant. But I created a strong image in my mind that she had to walk to a distant city, crossing many mountains and taking several days to get there. I sent that image into the mind of the troubled wife, who was like she was under hypnosis, making her feel like she had to go on an errand.

Then, the wife started to feel like she had to go on an errand, and the other wives said, "Yes, if you're going far, you should prepare! Here are some things you might want to take! This outfit would be perfect!" They were all good people, so they took care of her.

Of course, it was all a suggestion, but in the afterlife, even suggestions are like real events. The saying "reality is what you make it" is true in the afterlife.

Then, everyone grandly sent off the troubled wife, and after everyone went outside and said, "Goodbye!", I finally felt relieved and said, "Ah, I'm finally free" ("laughing"), and started talking to the wives who had been watching the whole time.

And we had a lot of fun for several days. During that time, the troubled wife was still walking on her errand. Actually, she could have gone in an instant, and the errand itself was also a suggestion, but since it's the afterlife, it's real.

And when the troubled wife returned, she was initially confused, but she eventually calmed down. Ah, I'm relieved.

There have been times like that.

Also, sometimes my ex-wife approaches me, and when she says things like, "I want to sleep with you tonight," I instantly imagine the room and the bed, and it appears, becoming a private room. It seems that most of the things that are alive in my memories are used as they are.

Also, there are cooking and meals in the afterlife, and those also appear immediately if I imagine them.

The taste is also quite distinct, and it's clear whether it's delicious or not.

In that sense, you can do anything in the afterlife, but even so, you can't create human souls; you have to find good people on the surface world.

You have to find someone to talk to, but you can have as much freedom as you want with objects.

Recently, whether I'm meditating or just going about my daily life, the amount of distracting thoughts has been decreasing.

While this "decrease in distracting thoughts" has happened before in stages, this recent state is different from those previous experiences. It's difficult to express it in words, but it feels different.

Recently, even when I'm consciously acting with intention, the amount of distracting thoughts has been decreasing.

Previously, when I noticed a decrease in distracting thoughts, I would consciously try to suppress them. This meant that the intention to reduce distracting thoughts and the intention to act were often in conflict, and I would only have one intention at a time, either to suppress distracting thoughts or to clearly perceive something. This could be described as suppressing distracting thoughts based on the state of my intention, or as a result of it. Either way, intention was necessary.

Recently, whether I'm meditating or going about my daily life, I have a specific purpose and my awareness is directed towards it. However, there seems to be another force at work, separate from that, that reduces distracting thoughts.

Previously, I used another intention to exert the force of suppressing distracting thoughts. Now, it seems that this action of automatically reducing distracting thoughts is occurring without any special intention.

If I were to express this in Samadhi terminology, previously it was a Samadhi with inquiry (Savikalpa Samadhi), where there was an intention, awareness, or question.

Recently, this "inquiry" seems to be disappearing. It's not completely gone, but it feels like I'm in a transitional phase, and I'm gradually approaching a Samadhi without inquiry (Nirvikalpa Samadhi).

Yoga Sutra
1-42) Sound, meaning, and the knowledge that arises from them are what is called Samadhi with inquiry. Here, sound refers to the vibration that is the flow of nerve currents. And knowledge refers to the reaction. (Omitted) The mixture of words, meaning, and knowledge maintains the duality of subject and object.
1-43) Samadhi without inquiry arises when the memory is purified, that is, when only the meaning of the object of meditation appears and its nature is completely gone.
"Raja Yoga (by Swami Vivekananda)"

Compared to the slow-motion Vipassana state, for example, the "sound" here would correspond to the nerve signals of sensory input from the outside world. When those nerve signals reach the brain, meaning appears. And eventually, not only the meaning but also the hidden knowledge (or understanding) becomes apparent. Or, it might be better to say that knowledge appears.

There is a surface level of nerve signals, simple meaning, and hidden knowledge (or understanding). These are not simply memorized or understood like studying; rather, they are experienced through actual meditation. Only when these are confirmed through meditation do they become knowledge.

So, the first stage is a Samadhi where the subject and object are mixed. This stage seems to correspond to my slow-motion Vipassana state. This state maintains duality because there is a difference between the one who is seeing and the object being seen.

On the other hand, in my recent state, this Vipassana state occurs automatically without specifically intending to focus on the visual field. Unlike before, there is no central axis, and while the previous state had a certain intensity and focus, the current state has a blurred focus. At first, it might have seemed like I had regressed, but after continuing in this state, I realized that this probably means the duality is disappearing.

I think it might be due to the effects of meditation. It is often said in the world of yoga that the less sleep you get, the closer you are to enlightenment.

I have seen similar anecdotes in various places.

According to the masters, when one is enlightened, the great consciousness is always sharp and clear. Normally, when we sleep, the switch for thinking is turned off, and consciousness disappears. However, when one is enlightened, consciousness never disappears. Moreover, a state of superconsciousness continues. The fact that consciousness does not disappear during sleep is an important sign of enlightenment. "The Adventures of a Meditator" (by Bob Fix).

In my case, it's not so much that my consciousness continues uninterrupted, but rather that it has become sharper and I have difficulty falling asleep, so I still have a long way to go, but there are signs.

When I trace my past lives or the memories of my group soul, I remember experiencing such states. For example, when I lived as a clairvoyant in the suburbs of Paris, I remember lying down at night with a clear consciousness, and my consciousness was like being awake while my body was asleep.

Therefore, I think that such awareness during sleep is normal, and in my case, I have been in a non-awakened state for various purposes until now, but I have finally returned to it.

Similar symptoms can also occur due to insomnia, but since I don't have any particular stress or anything like that, I don't think it's a problem.

By the way, I remember that the guru of the ashram where I stayed in India said that he used to stay up all night when he was young and energetic, so there are people who are energetic and, especially when they are enlightened, can get by with less sleep at night.

During meditation, I felt a presence, either a divine being or a divine consciousness, deep within my chest. It wasn't just about seeing the world, but about having the power to change it at will, which evoked a sense of terror rather than joy.

While frightening, it wasn't unbearable. Perhaps after a few minutes, the terror subsided, leaving behind only a shadow of that divine consciousness in my chest.

Before this, my meditation practice was focused on clearing the mind through breath and channeling energy to the ajna chakra. Then, suddenly, this profound consciousness emerged. Initially, I thought it was my imagination, and I saw scenes reminiscent of gods from manga. Then, unexpectedly, a presence resembling divine consciousness appeared in my chest.

I'm not sure if "divine consciousness" is the correct term. It might be what yoga refers to as Atman.

Meditation books often mention the emergence of fear during meditation, and this experience might align with that, or it might not.

One book described a moment of terror when the self disappears. In my case, it wasn't so much about the disappearance of the self, but rather the terror associated with the ability to freely manipulate the world.

This divine consciousness seems to be more than just observing the world; it's about actively and freely changing it.

If the world can be shaped by this consciousness, then such immense power naturally comes with a degree of fear. Without a strong moral compass, it could lead to disastrous consequences.

It's a powerful sensation, but not one that evokes joyful emotions. Instead, it's a fear of immense power. An overwhelming force. A consciousness that can shape the world in any way imaginable. I intuitively understood that this world might have been created by such a consciousness.

I felt as if this Earth was a fragile egg, held in the palm of my hand. I could crush it if I wanted to, but I wouldn't. Instead, I would gently hold it. That's the kind of terror that comes with the potential to do anything with power. The power of cosmic consciousness is immense, and I felt a strong sense of being able to do anything.

It's not a feeling of "this will happen," but rather a feeling of "I can make this happen." It's creation, not prediction. Perhaps this is where the concept of a creator comes from. I felt like a creator residing within me.

When I'm in that state of consciousness, I naturally feel a sense of wanting to do something for the world. It feels like it's natural to act for the benefit of the world. When that state is dominant, the feeling of acting for my own personal gain is distant, and I'm in a state of intending to do something that benefits the world.

Of course, I don't actually see things far away, but I perceive them that way. Similarly, I don't actually have the ability to freely manipulate the world, but I perceive it that way.

That presence in my chest initially felt slightly behind my chest, and in the first meditation where I felt it, it gradually moved closer to my body, feeling like it was attached to my back. The next day, it felt like it had moved slightly behind my chest.

When I strongly feel these sensations during meditation, they fade after the meditation ends, leaving only a faint trace of the feeling deep within.

The fear was only present at the beginning, and it wasn't so intense afterward.

However, perhaps this was just the initial contact, the first realization. It might be that this feeling is just the beginning, and it will gradually deepen.

Creation and destruction are intertwined. The ability to create anything also means the ability to destroy anything. That's where the terror of creation and destruction lies. It's a combination of the destructive and creative aspects of the god Shiva.

If I can become one with this "creative" consciousness, I might be able to change the laws of the world. I had an inspiration that something as simple as levitating would be possible, but I don't know if that's true. It seems to be a potential, not something that will happen immediately.

In the Vedas, there are three forces: creation, destruction, and preservation. During meditation, I felt creation and destruction, but I didn't feel "preservation." However, I suddenly realized that the power to "crush the egg if I wanted to, but not crushing it" is actually the power of "preservation."

If that is the case, this deep, what might be called cosmic consciousness or divine consciousness, possesses the power of creation, maintenance, and destruction. This is the power symbolized by the Hindu gods Shiva (destruction), Vishnu (maintenance), and Brahma (creation).

I considered whether one of these might be dominant or different, and I examined them one by one, but I reached the conclusion that they are all equal. I felt all three, but it seemed that the aspect of destruction, like Shiva, might be dominant, but I also felt the energy of creation (Brahma) to the same extent, and a force of maintenance (Vishnu) that was comparable to both. It seems that the aspect that appears varies depending on the time and circumstances, but that all three energies exist simultaneously. And while they are qualitatively different forces, they seem to be uniform in terms of energy.

When this consciousness appeared, I was asked during meditation, "Do you want to become one with this consciousness of creation and destruction?" I hesitated to answer, feeling a sense of dread. "Ah, no... that's..." My ego consciousness reacted and initially rejected it. My ego (self) was saying, "No, I'm scared. I don't want to." My "observing mind" was watching my ego express this fear and rejection.

However, my thinking faculty (Buddhi) intuitively judged that "This is a frightening thing, but it is creation, and it is the opposite side of creation, which is destruction, so it shows the three attributes of this world, creation, maintenance, and destruction, as described in the Vedas. This must be the truth. Therefore, it should be accepted." While suppressing my ego's resistance, my ego somehow managed to exert its will and hesitantly answered, "Yes."

Then, it receded slightly, leaving only a part of it behind.

A brave person might have immediately answered "Yes." However, it is an incredibly powerful force that seems capable of creating and destroying anything in this world, and the question was too sudden to accept it directly, especially because I was overwhelmed by the overwhelming sense of creation and destruction at that time, so I couldn't answer immediately. If I could have answered immediately, I might have become one with it more quickly. I don't know.

Although I hesitated at first, after a few days, when I reflected on it, I realized that it was indeed the fundamental, so-called essence of the universe, and that it is impossible to avoid it.

On that day, the initial overwhelming sensation had almost disappeared, leaving only a slight feeling. So, at first, I thought it might be temporary, but since then, as I continued to meditate, the feeling has deepened slightly. Whether I will eventually become one with that overwhelming, terrifying, and creative force... I will have to see in the future.

At the very least, if I were asked the same question again, I would answer "Yes," no matter what happens to me.

As a result of analyzing various things, I have concluded that it is not a path to be avoided, but a path to be taken, and probably the only path. Therefore, I have no choice but to answer "Yes."

I have felt like an intermediate meditator for some time, but recently, I've started to wonder if I've only just graduated from being a beginner.

Meditation, in its true form, is supposed to be done by focusing awareness on the tip of the nose and allowing energy to rise to the head, or by simply focusing on the tip of the nose, which eliminates distracting thoughts. Simply sitting and chanting mantras, or doing things that seem like energy work, or trying to suppress distracting thoughts, is still within the realm of a beginner.

...That's what I've been feeling.

It seems that this way of thinking resonates with me. Especially, I haven't been told this by anyone, but knowing my current state makes me think that my previous meditation practices weren't as profound as they seemed.

So, in reality, I've been a beginner meditator all along, and perhaps I've finally graduated from being a beginner.

I feel like I've finally broken through a wall.

However, I also feel that I've only just broken through the wall, and I'm not yet at the level of being completely free.

I've had experiences like Kundalini awakening, increased energy, and hearing Nāda sounds, but these experiences, while significant for my individual consciousness, might have been small experiences in terms of divine consciousness.

Perhaps, once you become aware of divine consciousness, these experiences are small, and these meditation experiences can be considered those of a beginner.

I feel that the next stage described in the old Theosophical book "Shining Theosophy" (by Misura Kansho) is the correct one, and I feel that my current state corresponds to each of those stages.

I have felt like an intermediate meditator for some time, but recently, I've started to wonder if I've only just graduated from being a beginner.

Meditation, in its true form, is supposed to be done by focusing awareness on the tip of the nose and allowing energy to rise to the head, or by simply focusing on the tip of the nose, which eliminates distracting thoughts. Simply sitting and chanting mantras, or doing things that seem like energy work, or trying to suppress distracting thoughts, is still within the realm of a beginner.

...That's what I've been feeling.

It seems that this way of thinking resonates with me. Especially, I haven't been told this by anyone, but knowing my current state makes me think that my previous meditation practices weren't as profound as they seemed.

So, in reality, I've been a beginner meditator all along, and perhaps I've finally graduated from being a beginner.

I feel like I've finally broken through a wall.

However, I also feel that I've only just broken through the wall, and I'm not yet at the level of being completely free.

I've had experiences like Kundalini awakening, increased energy, and hearing Nāda sounds, but these experiences, while significant for my individual consciousness, might have been small experiences in terms of divine consciousness.

Perhaps, once you become aware of divine consciousness, these experiences are small, and these meditation experiences can be considered those of a beginner.

I feel that the next stage described in the old Theosophical book "Shining Theosophy" (by Misura Kansho) is the correct one, and I feel that my current state corresponds to each of those stages.

Probably, that is the case.

As mentioned before, the experience of feeling creation and destruction in Anahata, which I wrote about recently, was preceded by a state where the aura was filled to a certain extent, reaching as far as Ajna. In reality, I still feel something similar, but from the outside, this state might appear to have returned to a state where Anahata is dominant.

However, as I wrote before, that is actually a stage beyond that.

Nevertheless, from the outside, it might appear that the aura has regressed.

While there has been a connection to a deeper level and a change, it is perceived as a regression.

For example, when I gave Sparta-style education to the witches in England, they were naturally in an awakened state. Therefore, in the education of disciples, I consistently emphasized "raising them without lowering their aura." However, even then, before, and after, I have basically been born and died in an awakened state, so I didn't understand the phenomenon of a disciple initially going down and then rising again.

Therefore, if you only look at the aura, you might say, "Why did it regress? Raise your aura," and because it is Sparta-style, the disciples suffer.

It seems that my teaching methods may have been wrong in this regard.

I have only now realized this.

Perhaps realizing this was one of the purposes of this life.

The Sparta-style spiritual education that continues in England may need to be adjusted somewhat. However, it has already moved beyond my control, so there is not much I can do about it.

Recently, I felt a sense of terror when I realized that the divine consciousness deep within me could control this world at will. In reality, it is quite frightening, but it is not something "demonic," but rather the destructive aspect of creation and destruction.

However, it could be recognized as "demonic" based on the feeling.

The destructive aspect of creation and destruction can be perceived as "demonic" by some people. It feels frightening, but at the same time, it is filled with creative energy, and it is not simply "demonic."

I think some people in yoga describe this feeling as "demonic."

However, it seems more appropriate to describe it as "creation" rather than "demonic."

This is a "demonic" encounter that one will inevitably face in spiritual practice. In addition to this, there are truly demonic entities, but they are different. If it is a "demonic" encounter that one will inevitably face, it is likely the destructive aspect of creation and destruction. It is frightening, so it can be called "demonic."

In addition to this, a state of being trapped by distractions or trauma is sometimes called "demonic realm," but that is also different.

This is not about imagination or trauma, but about the recognition that the very existence has both creation and destruction, and that it exists deep within the chest, approaches, and initially appears intensely, and then remains faintly.

There are yoga masters who say something similar, although it may be slightly different. The expression may be different, but it may be the same thing.

When trying to move beyond one's individual karma to a higher world, a "demonic" force will inevitably interfere. It is certain. Those who do not encounter "demons" are, from a spiritual growth perspective, still beginners in religion. Those who do not encounter "demons" are still not fully realized in religion. They are still moving within their individual karma. Being possessed by a spirit or being scary is completely different from encountering a "demon." When you encounter a "demon," you will inevitably start praying to God. ("Leap to Superconsciousness" by Hiroshi Honzan)

It may actually exist, but if it is the same thing, I felt that it is not a bad, scary "demon" as much as the destructive aspect of creation and destruction. I personally believe that it should not be avoided.

I don't think you will definitely encounter a demon just because it exists. However, if it's a demon that you will definitely encounter, I feel that it might be the same thing as this. What do you think?

By the way, there was also Steiner's theory of "Guardians of the Boundary." Perhaps this is the same thing. If that's the case, I understand. In the past, I saw something that looked like a scary shadow during meditation, and at that time, I thought it might be a Guardian of the Boundary, but if the destructive aspect of creation and destruction is recognized as a "Guardian of the Boundary," that would be more fitting.

I don't think it's possible for the awareness of creation and destruction (and maintenance) to prioritize the ego as an individual.

The awareness of creation (and destruction and maintenance) is, in essence, a vast and expansive awareness, which can be called cosmic consciousness. At that time, the awareness of the "individual" is pushed to the periphery.

It is the broader awareness that comes first, and it is impossible to prioritize the individual awareness at that time.

Often, religious figures talk about "prioritizing the individual or the public," but this is not a matter of which to prioritize. Absolutely, the "public" comes first, and the individual is in a state of being pushed to the periphery.

Therefore, there is no need to think about it with your head, such as "the power of creation and destruction (and maintenance) is great, so we must prioritize the public over the individual." Because the awareness itself is initially "public," thinking automatically becomes "public."

When you separate from that awareness, the individual awareness resurfaces, and then questions and thoughts like that may exist. However, when you are integrated with the awareness of creation and destruction (and maintenance), 90% of your awareness is occupied by the "public."

Therefore, it is impossible to prioritize the individual when you are with the awareness of creation and destruction (and maintenance).

However, in cases where that awareness is unstable, there is a possibility of making a wrong judgment when the individual awareness returns, even if you make a judgment based on the public. In that case, you are not always completely integrated with the awareness of creation and destruction (and maintenance) in your life, so if you pay attention to not prioritizing the individual when you are not integrated, that is something to be careful about.

That being said, as the awareness of creation and destruction (and maintenance) deepens, I think there will be less and less need to worry about this.

I will read the book "Shinji to Zazen" by Masasa Yui.

- Kūmuhensho (emptiness without limit) → from now on
- Shikimūhensho (perception without limit) → this
- Mushōsho (no possession)
- Hishō Hihisōsho (beyond thought and non-thought)

Recently, I analyzed that the premonitions of Shikimūhensho might be appearing. However, I felt a sense of terror when I realized that the divine consciousness in the depths of my heart could control this world, so comparing that feeling with the descriptions in the book, it seems that until recently I was in the stage of Kūmuhensho, and that after experiencing that feeling, I entered Shikimūhensho.

At that moment, a sound resonates in the chest, and a spacious feeling spreads throughout the body. (Omission) This state, where the vastness of the universe is felt above oneself, is the point where "Kūmuhensho" is completely achieved, and at the same time, "Shikimūhensho" opens. "Shinji to Zazen (written by Masasa Yui)"

Therefore, the feeling of "consciousness of creation and destruction" that I felt in the depths of my heart, and even the terror I felt, seems to correspond to that. In other words, it can be called cosmic consciousness. It is like the law that governs this world. Some people might call it God, or divine consciousness.

In this state, the individual self's mind is pushed to the periphery, according to the text. And it is written that when the next stage is reached, the individual self that was pushed to the periphery will completely disappear (vanish?). Therefore, my state seems to correspond to the stage before that.

If that is the case, it would be appropriate to consider that I completed Kūmuhensho and transitioned to Shikimūhensho when I became aware of the consciousness of "creation and destruction."

However, I have not completely reached that state, and it seems that more time is needed to complete it. At first, the feeling of creation and destruction was intense, but it is not so strong now, so I think I need to deepen my meditation.

At first, it was only a faint feeling deep inside my chest.

On the first day, I first felt a vast sense of creation and destruction, which was frightening.

And that feeling lingered slightly.

Now, as I continue meditating, the lingering feeling, which was just a quiet presence deep inside my chest, has been expanding, and now it has spread to fill my entire chest, almost reaching my throat.

In this state, I don't feel particularly painful or scared, but rather, it's a weak feeling of creation and destruction, which I felt initially. It's a deep feeling, but not as deep as it was initially, and it's spreading throughout my chest.

Initially, I felt like my body and consciousness, and my imagination, were separate from the sense of destruction.

Especially at first, it approached from the back of my chest, and on the first day, I strongly felt that sense of creation and destruction from the back of my chest.

And there was a lingering feeling in the area slightly behind my chest.

In that state, I didn't feel like it was integrated with myself, but rather, while it was overlapping with the physical part of my body, it felt like my aura, or my heart, was still slightly shifted to the back.

So, at that time, I felt like it was "outside" of me.

On the other hand, as I continued meditating, the fragments of the consciousness of creation and destruction, which were initially "outside," gradually entered my chest, and now they are spreading throughout my chest.

The sense of creation and destruction, which I initially felt was frightening, is basically not frightening once I accept it, but nevertheless, I faintly feel the same sense of terror that I felt at that time.

I think it will gradually become familiar.

Currently, this feeling is only around my chest, and it's starting to affect my throat chakra, and I feel a slight rattling sensation in my throat chakra.

I wonder if there's something in my throat chakra. What do you think?

Currently, I'm mainly meditating by focusing my awareness on the tip of my nose and breathing, which allows energy to flow to my head, and at the same time, simply focusing on the tip of my nose makes my distracting thoughts disappear. However, I'm not doing anything specifically for my throat chakra, but it seems to be reacting because the throat chakra is a pathway for energy. I will observe how it changes, including the throat chakra, in the future.

Recently, I felt a sensation of creation, destruction, and preservation in the depths of my chest, which spread throughout my body. Afterward, I began to feel pressure in my throat, at the Vishuddha chakra. It felt like there was a blockage at the Vishuddha. So, I tried to expand my awareness in the opposite direction, towards the Muladhara chakra.

The energy of creation, destruction, and preservation flowed relatively smoothly towards the Muladhara, and it mixed with the energy of the Muladhara.

Then, a fragment of the "self" that existed in the Muladhara vibrated slightly and reacted as if it were the last resistance of the self. After that, the self in the Muladhara significantly decreased. Although the self had already been reduced, this energy of creation, destruction, and preservation is essentially a collective consciousness, so it seems that any remaining sense of "individuality," or fragments of the self, would disappear when the Muladhara is filled with this energy.

The self that remained in the Muladhara vibrated and resisted for the last time, and then stabilized after a while.

Afterward, when I tried to raise energy from the Muladhara along the spine (the Sushumna in yoga) to the head, I felt a sensation of a thicker, more substantial, and stickier energy rising.

Until then, even when raising energy from the Muladhara to the Ajna, it felt like a lighter, more gaseous energy was rising. This is relative, of course, but compared to much earlier, the stickiness had increased. Relatively speaking, the energy of creation, destruction, and preservation was even stickier, feeling like a slightly viscous liquid was rising. Well, I don't think this can be easily conveyed in words, but I'm writing it down anyway.

In this way, a more solidified energy rose from the Muladhara, and along the way, the sensation disappeared, and some of it has reached the head.

When this sticky energy rises, I feel some pressure on the muscles of my spine. And, as with what happened in the Muladhara, the sense of self that remained in the area of my spine vibrates slightly and then disappears.

Then, the Vishuddha feels agitated again. I feel that the Vishuddha is still not moving and is blocked.

Some of the energy has reached the head, and it vibrates and eliminates some of the self that remains in the head, but it seems that the self is not completely gone yet. However, compared to my state before meditation, I feel that the awareness of creation, destruction, and preservation has permeated my entire body, so the results are sufficient for now, and I can continue later.

This sensation of vibrating and the self disappearing feels like the self is resisting slightly at the moment of disappearance. This could be described as "scary," but the feeling of fear is very slight and not significant enough to be truly described as scary. Although there may be such an element, it is not the main sensation. It feels like the self is making its final decision and disappearing willingly. However, the self still remains, and it is still present, although it is significantly weakened.

I also feel a slight sense of resistance from the self, as if wondering if leaving some of it behind would affect my daily life. That is a truth in itself. But, since the self is born as a reaction of Ahamkara (ego) to Buddhi (the power of determination), even if I eliminate all of the self here, the Ahamkara will reappear as long as Buddhi exists, so it may not be a problem. What do you think?

The self that is being eliminated here is a fixed self that has become a habit, and the Ahamkara that appears from time to time along with Buddhi is unavoidable, and it seems that it is okay because I can recognize it as a reaction of Ahamkara each time.

I have verified that there are no particular problems, so I will continue to expand the awareness of creation, destruction, and preservation.