As a technique, stopping the energy flowing up and down the throat, slightly above the throat, can stop the thoughts in the head and lead to a state of stillness. It's not the throat itself, but rather a valve-like area closer to the back of the head. By consciously tightening that area, the energy doesn't flow to the head, and thoughts stop.

If you keep it stopped for too long, the aura of light in the head will diminish, so after the thoughts stop, immediately release the constriction and allow the energy to flow again.

By doing this, the thoughts in the head temporarily stop, and the haze or, even if not a complete haze, the thin layer of dirt that clings to the head is significantly removed, leading to a clearer consciousness.

This is because, if you haven't meditated much, the energy in the throat area may not be flowing, so even if you try, you may not feel anything or have any effect. However, the basic principle is to keep the energy flowing. By temporarily stopping the energy, you deplete the energy in the head, stopping thoughts. Even something like a haze or a thin layer of dirt is essentially a form of energy, so when energy is depleted, even that kind of dirt is consumed. Just as draining a pond allows you to see the bottom and clean it, draining the "dirty water" (energy) and then refilling it with "water" (energy) leads to a clearer consciousness.

Recently, I've been struggling to decide which direction to go in, and at the same time, trying to figure out what that direction itself is. One direction is the state of stillness, and the other is pursuing the Atman, which is deeply embedded as a foundation for a multitude of thoughts.

Whether it's better to pursue a deeper state of stillness based on the initial state of stillness, or to incorporate a multitude of thoughts and discover the Atman hidden within, is a subtle matter.

Both seem to have their own basis and effects, and recently I've been understanding it as "state of stillness -> multitude of thoughts and Atman," but I've recently felt that there might be something beyond the state of stillness that I thought was the end, and I wonder if I'm just going in circles.

That's because, at a certain stage, what is perceived as a state of stillness might be a multitude of thoughts at the next stage, and even if it becomes a deeper state of stillness, it might be a multitude of thoughts from the next level.

I understood it as going from a state of stillness to a multitude of thoughts and then discovering the Atman hidden within, but it seems that what I thought was a state of stillness might have been a multitude of thoughts at the next level. This is a very subtle area, and it's only based on my own feelings. The state of stillness is a subjective feeling, so what I perceived as returning might actually be the same thing, but I'm becoming more clearly aware of it, which makes me feel like I'm returning. When you can clearly distinguish what you thought was a state of stillness, it turns out to be made up of a slightly more subtle multitude of thoughts, and the feeling is that you've returned, but it might actually be the same thing.

The technique of stopping the energy slightly above the throat seems to be usable at almost any stage, as long as the energy has flowed through the throat. When you feel a multitude of thoughts, temporarily stopping the energy stops the thoughts, and perhaps this is what is called "Raja" state in yoga, and in that state, the state of stillness deepens. Then, release the constriction and allow the energy to flow again.

It is not meditation, but rather, when people in technical or craft professions become skilled at a task and become extremely focused, they enter a state of "flow," and a feeling of joy arises. Their entire mind becomes one with the object of their focus, and a feeling of joy wells up from deep within.

Initially, this may only happen occasionally, perhaps once every few months, or a few times a year, or even every few years. However, eventually, by focusing, this feeling of joy can be triggered quickly and repeatedly, every day.

In this state, you connect with your deepest self, and unconscious aspects, including traumas, may surface. However, at the same time, the efficiency of the work increases, and a feeling of joy fills you, creating an aura of happiness. Focusing on work becomes a means of increasing energy, and you can feel energy welling up from deep within. By focusing on something in a state of flow, joy and results appear simultaneously.

For some people, this may be considered a form of meditation, even if they are not explicitly meditating. However, I believe that meditation allows one to enter a state of flow more clearly and intentionally.

Meditation can make you more positive, increase your concentration, fill you with joy, and produce results.

This type of experience is often presented as "mindfulness" or "result-oriented meditation." However, in reality, these outward manifestations are byproducts of meditation, and are phenomena that appear on the path to enlightenment. Nevertheless, it is certainly a useful tool for living in modern society. Many people may deny these practical benefits, but I believe that it is perfectly acceptable to use it normally.

Especially recently, people tend to shy away from the word "meditation." It is better if they can efficiently and positively perform their work, and then, without realizing it, that leads them to the path of enlightenment. There is no need to talk about enlightenment from the very beginning, and many people may already be on the path of enlightenment without even realizing it. They may suddenly realize the truth, and there is no need to be so insistent on the goal. Moreover, the initial teachings of Buddhism were often directly related to the Buddha's anxieties during his time as a monk. While the Buddha's anxieties were not everything, there is no need to deny anything simply because it does not fit into the Buddha's "strike zone."

To return to the main point, this state of flow can be the gateway to meditation.

When people talk about meditation, they often mention sitting and observing the breath, chanting mantras, observing physical sensations, or visualizing the Buddha. However, I believe that entering a state of flow is the quickest way, especially in the initial stages.

In my case, before I started meditation and yoga seriously, I experienced a state of flow at work, and felt joy and energy. Even then, I had been studying various things since I was a child, but I had not yet started sitting meditation. Nevertheless, I was able to enter a state of flow. I probably first entered a state of flow when I was a high school student, and even after entering university and starting a career, I entered a state of flow while working. Initially, I only entered a state of flow occasionally, but as mentioned above, I was able to enter a state of flow every day relatively quickly.

After that, the feeling of joy when entering a state of flow gradually diminished. This was not because the effect was weakening, but rather because my condition was improving, so the need for a state of flow gradually decreased. Nevertheless, I was in a state of flow almost every day, and the difference between being in a state of flow and not being in a state of flow gradually decreased.

This was the foundation for me.

After starting meditation and yoga based on this foundation, I started hearing "nada" sounds within a few months, and my progress was rapid.

Just as the mouth of the body remains silent, the mind, which is the thinking faculty, can also be silent.

Even when the mind is silent, consciousness is active and observing.

However, if one has not meditated much and the consciousness is clouded, the mind rarely becomes silent, and the observation of consciousness is only minimal. It is as if consciousness is covered by a thick cloud, and the emotions contained within that thick cloud frequently appear in the mind, creating a loop of mental chatter.

As a method to remove this thick cloud, yoga has techniques for purification, and meditation itself is used to gradually remove the veil that obscures consciousness.

As stated in the Yoga Sutras, this is about "stilling the waves of the mind." However, when "stilling" is translated as "cessation" in Japanese, it can lead to a misunderstanding that it means "eliminating the mind," which is not the case.

Rather, it is a simpler concept: just as a moral person in everyday life refrains from unnecessary chatter and remains silent, the Yoga Sutras encourage us to keep the mental chatter silent.

Of course, just as the mouth of the body can speak when necessary, the mind can also think when necessary.

A common misconception is that "if you eliminate the mind, what will you do?" However, the Yoga Sutras do not mean that. It simply means that just as the mouth of the body remains silent, the mind should also be silent.

When the mental chatter becomes quiet and the mind becomes silent, the next verse in the Yoga Sutras states, "Then the object of observation remains in its own nature." This may seem unclear when read literally, but it is simply saying that when the thick cloud obscuring consciousness is removed, the underlying consciousness returns to its original state and becomes active.

Therefore, the quieting of the mental voice and the removal of the thick cloud often progress simultaneously, or they can be seen as different ways of expressing the same thing.

When the mind becomes silent, the underlying consciousness becomes clearly apparent, and consciousness can observe the mind, and consciousness can also use the mind for thinking.

It is possible for the mind to be silent with consciousness in the background, and it is also possible to consciously use the mind for thinking. The phrase "the mind becomes silent consciously" may be misleading. A more accurate expression would be to maintain the mind in a quiet state by explicitly not engaging consciousness, thereby preventing the mind from being active.

Just as the mouth of the body can be silent in two ways: by focusing attention on something else or by simply sitting quietly, the latter is closer to what is being described here, where the mind can be silent by not allowing consciousness to engage with it.

Initially, when the mental activity ceases, it may feel like nothing exists, as if "I" no longer exist. This is because consciousness is covered by a thick cloud, and consciousness is not very apparent. In such a state, one maintains a sense of "self" by repeatedly engaging the mind. However, according to yoga and Vedanta, the mind is not "the self." The mind is merely a "tool," and "the self" is consciousness.

Many people in modern times only feel like "themselves" through the mind and cannot feel the "self" of consciousness. In such a state, they may misunderstand and wonder, "What will happen if I lose the self that is the mind?" However, since the mind is a tool and consciousness is the self, there is no problem with the mind being silent, and one can simply think when necessary. However, those who believe that the mind is themselves continue to generate thoughts and resist stopping them. This activity of the mind creates an illusion of "self," which, in yoga, is called "ahankara," and creates a sense of something that does not exist as a reaction to engaging the mind.

By overcoming such illusions, if you recognize that you exist as "consciousness" even when the mind is not working, then whether the mind is silent or active becomes less important, and you can live a "conscious life" as the saying goes.

My consciousness spreads from the heart chakra, centered around the heart, and reaches slightly beyond myself, but gradually becomes thinner as it extends further.

Similarly, when the mind, which is the thinking aspect, is active, waves are created from the heart chakra, like ripples or shock waves on the surface of water, and these waves spread outwards.

Consciousness and the thinking mind overlap to some extent, and the function of the mind, which is slightly coarser than consciousness, is activated by consciousness, creating waves of thought in the same chakra.

Small waves are created when consciousness moves, but larger waves are created when the mind moves.

The sense of consciousness extends much further than the mind, and it catches waves of thoughts that sound like voices from the surroundings. This is clearly felt as "outside," and it is a very weak wave of thought.

Even when my mind is silent and quiet, these waves of thoughts from "outside" do not stop. I can only be silent about my own thoughts, but I cannot stop the waves of thoughts that come unexpectedly from the surroundings. This is because "consciousness" is always observing.

However, basically, these noises and voices from the surroundings are very weak and do not usually interfere with consciousness. However, if you empathize with these distractions and activate your own mind, then the distractions from the surroundings can trigger your own thought loops. But as purification progresses, such loops will not occur, and you can meditate by simply allowing your mind to be quiet and consciousness to continue observing.

In this way, there is a sense of explicitly activating the mind. However, if meditation is not advanced, this feeling is often unclear.

"Explicit" means that you can consciously choose not to activate the mind by intending to do so. This is not about activating consciousness, but rather about controlling and regulating consciousness to prevent the mind from moving. It is also about maintaining consciousness in an observational state and not intending for consciousness to activate the mind.

The feeling of activating the mind itself is observation, but on the other hand, consciousness also has an "active" function, so the state where consciousness does not interact with the mind is when the mind is silent.

Even when the mind is silent, the state of "observation" continues, so consciousness observes its own silent mind, and at the same time, it also observes the small distractions coming from the surroundings, but consciousness maintains the state of observation without activating the mind. That is meditation.

This is not just a theoretical explanation, but something that can actually be felt and distinguished during meditation.

In spiritual teachings, it is often said that one is light, and there are metaphors such as a divine aura or afterglow. However, I have begun to realize this not as a description of others, but as a personal experience during meditation.

While I don't know how it appears to others, I am aware that during meditation, my center emits light.

There are two types of this light: the foundational light of the Atman, and the light of the thinking mind. The Atman's light is not very intense, but it spreads thinly from the center to the surroundings.

In addition, there is also the light of the thinking mind, which exists at the center and pulsates intensely with each thought.

The light of the Atman's consciousness remains relatively constant, shining steadily.

On the other hand, the light of the thinking mind pulsates intensely and flashes in sync with thoughts.

The light of the Atman's consciousness interacts with the mind, and the mind responds by moving and flashing its light intensely.

Both are light, but they seem to be on different levels. The Atman's light represents the will, while the mind's light represents specific thoughts and logic.

If we divide this into three layers: the physical body, the mind (as a body), and the will of the Atman, then each layer performs the action of "intending" (commanding) and moves the coarser body.

The mind thinks and moves the body.
And the mind itself is moved and thinks by the movement of the Atman's consciousness and will.

Therefore, the starting point is the Atman's consciousness, which then triggers the mind's thinking, and finally, the physical body moves as needed.

While the autonomic nervous system is automatic, what I am referring to here is the intentional movement of the mouth and other parts of the body, which only occurs when the mind intends to move the physical body.

When sitting quietly, the mind becomes relatively calm, and the mind does not intend to speak through the mouth. Furthermore, by quieting the mind, one can quiet the Atman's consciousness, which allows the mind to remain silent.

This progresses in a hierarchical manner. Initially, even when sitting quietly, the mind may be moving intensely, but eventually, the movement of the mind itself also becomes calm.

In Vedanta, the Atman's consciousness is infinite and inherently pure, but in reality, the Atman does not exist in isolation; it is always connected to the three gunas. Therefore, when we speak of the Atman, we are actually referring to Ishvara, which is connected to the gunas. When this happens, there is a connection to the world, and the Atman's consciousness interacts with the mind, but at the same time, it accumulates inputs from the mind as gunas, storing them in subtle sensations called samskaras. Samskaras are even more coarse than the Atman's consciousness, and when they cover the Atman's consciousness, the light of consciousness is obscured.

The Atman's will cannot interact with the mind without gunas, but having too many gunas is not necessarily good either; if the gunas are not sufficiently pure, the Atman's consciousness and the mind's consciousness become separated.

The gunas are said to be three: pure sattva, active rajas, and heavy tamas. When tamas is dominant, the Atman's consciousness struggles to reach the mind, and the mind lives only through its own thoughts. While the consciousness of sattva shines, it is not the Atman itself, but the gunas are necessary to some extent, so the Atman knows the reality of this world through the pure consciousness of sattva.

From the perspective of the Atman, everything is light, but there are things that obscure the light. Sattva shines, but tamas is black and obscures the light.

It can be said that the pure light of the Atman is connected to the light of sattva, illuminating tamas and rajas. However, the only thing that truly shines on its own is the Atman. Therefore, even the light of sattva reflects the light of the Atman, like the moon shining in the night sky compared to the sun, which is the Atman.

During meditation, it becomes clear that the Atman's light is the foundation, and the consciousness and will of the mind shine in the heart, overlapping with the Atman's will. Both are light, and while it may appear that the mind's light shines more intensely and temporarily, in reality, the Atman's light is the fundamental, inherent light.

Recently, I have begun to realize, mainly through meditation, that my mind and Atman are light. And as I meditate for a while, I start to realize that even my physical body is light.

This is not a matter of intellectual reasoning, but rather a straightforward "Ah, it's light" kind of realization, where I simply and simply realize, "Indeed, as is often said, I am light."

Therefore, while it may be true that physics and quantum mechanics describe how light and waves interact, this is a much simpler matter: it is simply the realization that this body is light.

So, there aren't any particularly difficult stories beyond this, but depending on how you look at it, there are various aspects. The story that "even though it's light, the body actually exists" is true, but that's because the light is temporarily blocked by the body, and its brilliance has been lost. In essence, the body is emitting light.

Whether the body itself is light, my current feeling is, "Probably, but it is currently taking a form that is different from light." Therefore, while light is likely the origin, that form is not easily broken, and although it takes a solid form, it is originally light.

In my case, while I think that the solid objects around me are probably light, I don't have much awareness of them. I mainly feel that it is light up to my own physical body. However, when it comes to my own physical body, I have a feeling that light and physical matter are mixed.

Perhaps, in a state where I am not meditating much, the physical body is dominant, and by meditating, the light increases. Therefore, the solid objects around me are not emitting much light.

It is still early days, but perhaps as this progresses, my body may dissolve into light or become easier to transcend time and space. However, I don't know how far I will go while I am alive.

In ancient texts, there are stories of people like Milarepa who transcended time and space while still having a physical body, or who became light and dissolved into space, or reappeared from space. I am not at that stage yet, but perhaps such things are possible in the extension of this.

It is interesting that before Samadhi, people sought enlightenment within themselves, but after Samadhi, they started seeking enlightenment outside.

The story that enlightenment is found within oneself is a common one, and it has long been said that you will not find it if you look for it in a place where it does not exist. For example, there is a famous story about a person who dropped a needle in a room and went outside to look for it in a bright place. Of course, since the needle was dropped in the room, it would not be found unless you looked in the room, but this is an old analogy that people seeking truth are looking in the wrong place.

That is true, because before Samadhi, the truth is within oneself, so if you do not explore your own inner self, you will not find the truth. However, many people try to find the truth through external phenomena, sacred places, other people, or the worship of religious idols, but since the truth is within oneself, you must explore your inner self. This is basically true.

However, if you take it literally, it would mean that worship and rituals are completely useless. But that is just an analogy, so the actual nuance is that even if it is an external phenomenon, a sacred place, or other people, it is still a part of oneself, so it should be understood as something within oneself.

This should be understood as a gradual and transitional story.

At first, when meditation has not progressed much and before Samadhi, people do not understand what enlightenment is, so it is not bad to participate in rituals or worship idols. By doing so, one's own heart becomes balanced.

However, there are also people who, because they are told the above, choose to live for pleasure. In that case, it might not be a good idea to say the above to modern people and cause them to misunderstand it.

The above story is effective only for those who have progressed in meditation to some extent, but are still before Samadhi. At that stage, they have not yet realized that the surroundings and things are part of themselves, and there is a distinction between oneself and others. However, this distinction is not a distinction, but rather an illusion of being separated. In such an illusion, the analogy of exploring one's own inner self is effective.

However, after Samadhi, one realizes that the sense of self was an illusion, so the above analogy does not apply. Even if you are told to explore your own inner self, since everything is oneself, where is the place that is not oneself?

Before Samadhi, it is better to simply understand that one is creating a separation by creating an illusion of oneself, and then, for the time being, explore one's own inner self.

The exploration of the inner self is basically the pursuit of mental tranquility.

And after Samadhi, one begins to understand and perceive that everything around is oneself, so one graduates from the idea of having a "training wheel." At first, this feeling starts from things that are close to oneself, and then gradually expands. Therefore, especially at first, it is sufficient to understand oneself.

Previously, when chanting mantras, I think I was using a fairly normal, thinking mind.

At that time, the mantra, with a clear, conscious awareness, seemed to permeate various parts of the body. For example, there were mantras that resonated well with the lower body, mantras that reacted to the ajna chakra, and mantras that resonated throughout the upper body, all with their own characteristics.

Recently, almost any mantra I chant feels the same, and it's not a normal, thinking consciousness, but a very deep consciousness that is chanting the mantra.

As a result, there is no reaction in any part of the body, and the body feels empty. Of course, the body exists, so the sensation of the skin remains, and I am aware of that, but the inner space when chanting the mantra is "empty."

The inside of the body is empty, and the mantra resonates faintly from the depths.

In the past, it was a fairly clear consciousness, like someone talking in a small room. The body was like a small room, and when chanting a mantra, it resonated in various parts of the body, just like someone talking in a small room.

Now, that room seems to have become incredibly vast. At least, it's like a gymnasium, or perhaps, in reality, it's like a vast, clear, blue meadow with no walls.

When chanting the mantra in that vast space, I hear it from very far away, so the mantra sounds very, very small.

The mantra is not so much "far away," but rather, it feels like it's coming from a very deep place.

I hear that mantra resonating from that deep place, as a small sound.

The inside of the body is empty, and sometimes there is a feeling that the mantra occasionally resonates with something, but basically, the mantra resonates faintly in an empty space.

It might be said that previously, the conscious mind was chanting the mantra, but perhaps now, a deeper consciousness is chanting it.

This was not something I intentionally did.

In my daily life, recently, I have been living with an awareness of a deeper consciousness rather than the conscious mind. This is what is called a "samadhi" state, and by increasing the time I spend being aware of that deeper consciousness, I suddenly realized that the mantra had changed in this way.

This change was not something I expected, and when I chanted a mantra after a few days, it naturally became like this.

Looking back, it feels natural. The mantra has become one that penetrates deeply and quietly, reaching far beyond what it used to.

Focusing your awareness on your chest, and chanting "Om" from deep within, you may notice a small, human-like figure glowing in the depths of your chest.

I had a general sense of the entire body, and a feeling of moving the body and mind centered around the chest, but I only recently realized that there was a glowing, small-being-like consciousness in the depths of my chest.

The more you chant "Om," the more clearly it becomes visible.

While chanting not only "Om" but also Gayatri mantras and Tibetan mantras, unexpectedly, and not entirely certain which mantra it was, this consciousness begins to appear clearly in the depths of the chest, suddenly and then gradually.

Before meditation, it is quite blurry, but as soon as you begin seated meditation, the consciousness begins to appear relatively quickly, and after chanting the mantra a few times, the small-being-like consciousness begins to glow white.

This may be what is described in the yogic scriptures as the "small room in the depths of the chest."

It is a very small room, located right next to the famous heart chakra (Anahata chakra). I have been searching for the original text that describes this, but I haven't found it yet, so I will mention it when I find it.

Regarding the feeling of centering around the chest, I have gone through several stages:
1. The expansion of the consciousness of creation, destruction, and preservation into the chest.
2. The realization that consciousness is directly moving the body.

I understood that this was the state where the so-called Atman (true self) is moving me, and also observing me.

In addition to this, the presence of a glowing, small being in the depths of the chest has made me feel that this may be the true form of my Atman.

In Vedanta, the individual is expressed as the self (Jiva) and the Atman (true self) as a divided individual. The Jiva is the self as an illusion (ego), while the Atman is actually a part of the whole (Brahman).

I have come to feel that this glowing, small being may be the Atman as a divided individual.

In reality, it is best to consult the scriptures to understand what this actually is, and there are not many descriptions that perfectly match this description, so it is still just a hypothesis. However, I feel that this may be the true form of the Atman, what do you think?

In a video I happened to see, there was a story about a person who was possessed by a demon. Whether it was actually a demon or not, there are people in modern times whose consciousness and body are separated, and the consciousness cannot return to the body.

In such cases, the consciousness becomes easier to separate from the body and more prone to out-of-body experiences.

This means that the consciousness and body are starting to separate.

This is because the consciousness experiences intense conflict, and the body and consciousness are not in harmony, so the consciousness cannot settle in the body, and sometimes, due to some trigger, the consciousness separates from the body.

This is an example of a "bad out-of-body experience." In reality, the consciousness is often a relatively pure and untainted entity, but if impurities accumulate around the body, or if the consciousness intentionally disrupts the harmony between itself and the body, it may initially seem interesting, but suddenly, the connection between the body and consciousness breaks, and the person initially experiences an out-of-body experience.

This is not about being able to have out-of-body experiences; this state is very dangerous. Therefore, you should not intentionally try to separate your body and consciousness to induce an out-of-body experience.

Even if you have an out-of-body experience, you can usually return by aligning your consciousness with your body. However, if your body and consciousness are in harmony, you won't have an out-of-body experience in the first place, and when you return, you can maintain a strong connection.

However, if your body and consciousness are misaligned or about to separate, the process of the consciousness returning to the body will feel awkward, and if you repeat this process many times, it will become more difficult to return.

You might think, "I'm okay because I can return," but eventually, unexpectedly and suddenly, you will no longer be able to return to your body.

Even if you try to return to your body, a barrier-like mechanism will appear, preventing you from re-entering your body.

At that time, it's not necessarily that another consciousness has taken over, but rather, the body is functioning with its instincts and reflexes, while the consciousness exists outside the body.

However, the body is still physically present, so the person continues to live as a kind of cyborg. At that point, they can no longer think normally and live a purely reflexive life. It becomes difficult to even determine if that can be called a life. However, surprisingly, they don't necessarily die quickly but continue to live in this state, becoming a person without consciousness in their body.

If the consciousness becomes separated from the body and cannot return, the consciousness will attempt to reconnect with the body to some extent, but if that fails, it will give up and abandon the body. The body will continue to live, while the consciousness may return to the afterlife or attempt to reincarnate.

Therefore, living a life of pleasure or seeking intense mental shocks that separate the body and consciousness is very dangerous and can lead to a vegetative state or a cyborg-like existence. If you force such things on others, it is a sin, and even seeking such shocks yourself is foolish.

Whether the "demons" that appear in videos actually exist is questionable. I think that in many cases, people are in a state where their consciousness has separated from their original body and they are living as cyborgs. In such cases, they can only perform actions based on specific habits, and intellectual activities become nonexistent, making it impossible to work properly. Perhaps, in such cases, demons might take over the body. The pattern where the body and mind/consciousness are initially separated, the consciousness is driven out of the body, and then a demon takes over the empty space is not common, but it may happen to some extent.

The intermediate cases are very common, where the mind/consciousness is not completely separated but is confused, and the person is unaware of what they are doing, indulging in pleasure and desires. There are countless such examples.

In a state of Samadhi, only things close to me are recognized as "me." However, recently, a slightly wider range than before has started to be recognized as "me."

Even so, this change is subtle, and there wasn't a clear boundary to begin with. However, there is a certain zone of aura where, after expanding to a certain extent, the sensation suddenly disappears when moving further away. The boundary of this aura has expanded slightly.

This is a matter of degree, and it is a sensation felt in a meditative state. For example, if the range was previously 50cm, it might be 55cm or 60cm, a small difference. It's a fairly vague subjective feeling, but it feels like the aura has expanded slightly compared to before.

I'm using the term "aura" here, but this zone is difficult to describe, and it might be a space that could be called a "Buddha zone," as I may have read somewhere.

If we call it an aura, it might be misunderstood. The aura as an energy close to the body, or the prana energy in yoga, has not changed. Prana energy is best when it is stable and close to the body, and fluctuations in the prana aura indicate instability.

However, at a more subtle level, the sensation of "me" is expanding around me in a state of Samadhi. This expanding sensation is much more subtle than prana, and within that zone, whether it's something around me or even another person, it becomes "me" (for me).

Things close to me are recognized as "me," and people nearby are recognized by me as "me."

I have a feeling that this range has expanded slightly in the past few days.

Learning the spiritual hierarchy and striving to "become" something, or seeking a certain state, is where it begins. However, it seems that actual growth and significant changes in one's state occur when the conscious mind stops "seeking" and naturally accepts what is supposed to happen.

This is not a one-time event, but rather, at various times, the state of the next stage may come to mind. While the next stage is tentatively identified as a goal and direction, there is not much need to consciously think, "I will become this," but rather, it is simply acknowledged as a direction, and when growth is accepted as a natural process, one's self gradually grows and the state changes significantly. This process repeats in stages.

At times, such growth may seem very difficult from an outside perspective, and each stage may feel like the steps on a staircase are incredibly large and impossible to overcome. However, at such times, there is no need to give up, nor is it necessary to convince oneself that it is easy. Instead, it seems that one should have a generous feeling that everything will happen according to a higher guidance.

Some schools may call this "reliance on others," "complete dependence," "the blessing of the absolute," or "the grace of Christ," but these are just expressions. In reality, it is the same in that it involves entrusting oneself to one's own depths.

Here, one is actually entrusting oneself to one's own depths. However, from the perspective of the conscious mind, especially in the beginning, the fundamental consciousness, or the so-called Atman (true self), is separated from the conscious mind. Therefore, from the conscious mind, it may feel like it is relying on others or external forces. In reality, however, growth is guided and achieved by the workings of the Atman (true self).

Therefore, it is actually oneself, but it may feel like it is being guided by others or Christ. In reality, it is the workings of the Atman (true self), and the Atman (true self) is actually identical to Brahman, which is the "whole." Initially, the Atman (true self) is perceived as a separate individual, so the "reliance on others" or "guidance of Christ" may be felt. However, in reality, this guidance gradually shifts from being a personal one to being a guidance from the "whole."

This guidance continues gradually, but initially, the action of "seeking" is necessary due to the activity of the ego. However, eventually, spiritual progress will proceed not from the ego's seeking, but from the Atman (true self)'s natural workings.

While I was meditating, I suddenly realized that a sensation had appeared at my crown, the Sahasrara, and I noticed that there was a soft, slightly elastic, and slightly bouncy object, like an oval rubber ball, floating there.

I feel that energy is flowing slightly up and down, but it's not flowing strongly, but rather gradually permeating.

I wonder when it opened?

Until a little while ago, I think my fingers were only slightly apart, maybe by one or two.

Now, it has expanded in size, but it doesn't seem to be completely open yet.

It's more accurate to say that the aura has filled the Sahasrara, rather than it has opened.

The energy flow in the Muladhara (root chakra) is much more clearly felt, and when the Muladhara opened, there was also a pulsation, so it feels more accurate to say that the aura has filled the Sahasrara, rather than it has opened.

According to "Mikkyo Yoga" (written by Hiroshi Honzan), some Indian swamis do not recognize the Sahasrara as a chakra, so perhaps the Sahasrara is not a chakra but simply a pathway for energy, or an antenna. I will observe it a little more.

Before, the aura didn't penetrate so far towards the head, and it was filling the area below the Vishuddha (throat chakra), and sometimes the aura would rise towards the head. I have a similar feeling now. When the aura was rising towards the head, with the Vishuddha as the boundary, and now the aura is filling the area around the Sahasrara and sometimes slightly rising above it, the feeling is similar, even though the location is different. However, when it was the Vishuddha, there was a physical body above the head, but there is no physical body above the Sahasrara, so there is a difference in that sense.

I wonder if this is because the energy has increased and the aura has become more filled due to the energy sent from the right hand by Master Ander Sen the other day.

When meditating and the aura fills the Sahasrara chakra, there's a sensation of the crown of the head slightly rising, like a monster antenna. In that state, extraneous thoughts don't enter, and only explicit thoughts (buddhi) seem to function.

I observed this state for a while during meditation. If I don't consciously think, I simply listen to my breath and the sounds of cicadas around me. When I keep my eyes open, the scenery in front of me simply enters my awareness.

This is different from the Vipassana state where vision is perceived in slow motion. There's no particular feeling of slow motion; it's just a state of seeing things as they are. Perhaps previously, extreme focus on the sense of sight made it feel like vision was in slow motion, but now, there's no particular conscious focus on sight, just a state of simply seeing. If I intentionally focus my awareness on sight, it still feels like slow motion, although the time axis hasn't changed; it's a normal speed, but I can perceive the movements in detail. So, I can still consciously make my vision feel like slow motion, but when I'm simply seeing without conscious effort, it's just a state of seeing things as they are in front of me.

That can also be described as a world of stillness, or perhaps a Japanese Zen garden, or the world of haiku. I don't read poetry, but I feel a connection to the world of Zen where things are seen as they are.

Even though it's a world of stillness, all the senses and sounds don't stop; the sounds of cicadas continue to be heard, and the scenery continues to exist.

The difference is that the extraneous thoughts in the mind disappear, literally vanish, and only explicit thoughts (buddhi, in the context of yoga) function.

This happens when the aura fills the Sahasrara chakra.

In this state, there's not much difference between closed-eye meditation and open-eye meditation. There's no particular preference for whether it's easier to meditate with eyes closed or open. I feel that closing my eyes might be slightly more unstable, so I think it might be better to keep my eyes open.

Whether it's better to keep your eyes open or closed depends on the stage, and while it's generally good to close your eyes when starting meditation, I've recently felt that it's often better to keep my eyes open.

I don't have detailed information, but it seems there is a practice called "Tekchu" within Tibetan Buddhism, specifically in the Zogchen tradition.

It is one of two stages of practice, with "Tekchu" being the first stage, followed by "Tugyal." In Tekchu, the practice involves remaining in a state of Samadhi.

On the other hand, within the Zogchen perspective, there are three stages of deepening Samadhi: "Cherdol," "Chardol," and "Landrol." I believe I am currently at the "Landrol" stage.

Therefore, the combination of stages I am in seems to be "Tekchu" and "Landrol."

■ Practice Methods
Tekchu (remaining in Samadhi)
Tugyal (content unknown)

■ Deepening of Samadhi
Cherdol: The initial ability. "When observed, it liberates itself."
Chardol: The intermediate ability. "It liberates itself simultaneously with its arising."
Landrol: The ultimate ability. "It naturally liberates itself."
(From "Rainbows and Crystals" by Namkhai Norbu)

I believe I have been able to maintain a state of Samadhi through meditation and continue it for a while. However, there are stages within that state. Initially, I achieved Samadhi through meditation that required a significant amount of time. However, gradually, I was able to enter a state of Samadhi without needing to spend so much time. And very recently, when my Sahasrara chakra was filled with energy, I felt that I might finally be at a stage that is appropriate for "Landrol."

Furthermore, these "Cherdol," "Chardol," and "Landrol" are likely equivalent to "Tekchu" in terms of practice. It seems that the combinations would be "Tekchu + Cherdol," "Tekchu + Chardol," and "Tekchu + Landrol." Although I haven't heard this from a Tibetan lama, I believe this way of thinking makes sense.

"Landrol" itself is not enlightenment, but there is a subsequent state called "Tödel," which is said to be enlightenment.

"Tödel" means "beyond concepts" or "like emptiness." Tödel is a complete reintegration of subject and object. But it is more than that. By controlling one's own energy and its manifestation, one no longer needs to be reborn and can achieve ultimate enlightenment in this lifetime. (From "Rainbows and Crystals" by Namkhai Norbu)

I haven't understood this area well until now, but when I can observe the energy of thoughts and the surrounding energy with my Sahasrara chakra filled, I have a strong feeling that it is indeed possible to achieve such things by following this direction.

There are two types of spirituality: one that emphasizes energy, and another that emphasizes logic.

The energy-focused spirituality believes that if energy increases, one can become positive, eliminate distractions, and attain enlightenment.

On the other hand, the logic-focused spirituality is a method of attaining enlightenment by systematically understanding concepts.

Personally, I have studied logic, but I basically follow the path of energy-focused spirituality, using logic as a guide or to verify my own state.

Some people attain enlightenment through logic, and in yoga or Indian Vedic traditions, this is sometimes referred to as the path of "Jnana" (knowledge).

Energy-focused spirituality often involves a forceful approach. What was previously just a theoretical concept becomes understandable and deeply resonates when energy increases.

Therefore, studying logic is good, but it's not good to become too intellectually rigid. Sometimes, while studying logic, one may mistakenly believe that they understand something or are already in that state, deceiving themselves and entering a self-hypnotic state.

Therefore, both logic and practice are important. Personally, I feel that energy alone might be sufficient, but the logic has also been quite helpful as a guide.

There is a misunderstanding about the relationship between logic and energy. Some schools of thought claim that enlightenment can be attained through logic alone, without the need for energy. However, I personally believe that enlightenment is impossible without energy. People who emphasize the importance of logic may initially be energetic and full of power, or they may be energetic at some point, even if they don't explicitly say so, and they may simply describe it as "knowledge" or "the emergence of knowledge," which is essentially the same thing from an external perspective. At least, that's how it appears to me.

Sometimes, instead of "energy," the term "love" is used, but I think it's the same thing. The term "energy" may carry the nuance of "ego's power to influence others or manipulate them," so if that is undesirable, using the term "love" may convey the meaning without distortion. However, if it refers to pure energy, it is the same.

The terms "logic" and "energy" are often used, and I personally believe that sometimes logic takes precedence, and sometimes energy takes precedence. However, even if logic takes precedence, there is no such thing as understanding logic based solely on intellectual reasoning. Whether logic takes precedence or not varies depending on the situation, but I believe that true understanding accompanied by a genuine feeling only comes with an energetic surge.

In other words, it's a sequence of: logic (optional) → energy (inevitable) → realization (inevitable).

Logic is good at times, but more importantly, when energy increases, one becomes positive and can understand logic.

Meditation is something that is done consciously, so it is better if one does not lose consciousness during meditation. However, this is not something that is intentionally done with the conscious mind, so even if the normal conscious mind tries to "stay awake," it is not very helpful. The state of being able to meditate is simply a state where consciousness does not disappear.

Therefore, even if there is a meditation with the goal of "consciousness not disappearing during meditation," the means to achieve that state is not directly "making consciousness not disappear."

There is a pitfall here. In many schools of thought, there is a tendency to force meditation by forcing consciousness to awaken, as if "consciousness should not disappear." However, I personally think that this is a shortcut that is actually a detour, or perhaps it makes no difference at all.

This is just my hypothesis, so I don't know if it applies to everyone. Normally, it is not possible to force consciousness to stay awake.

Instead, the method is to "relax" in order to achieve the goal of "staying conscious" or "consciousness not disappearing during meditation."

On the other hand, various methods have been devised to achieve the same goal, such as "trying to keep consciousness awake" or "keeping the eyes open." However, I personally think that this is quite difficult.

Rather than that, if consciousness disappears, let it be. As you continue, an irresistible energy will well up from within you, and consciousness will naturally awaken. Therefore, trying to force consciousness to awaken through methods or training before such energetic changes occur is just a superficial fix, which is a somewhat sad reality.

So, what is helpful? Ultimately, it is only possible to rely on the energy and consciousness that lie dormant within oneself. That energy, which lies dormant within oneself, is actually the "other power" mentioned in Buddhism. It is a part of the "whole" that connects everyone, but it is a part that is allocated to oneself. By relying on this inner consciousness, meditation grows. I don't think that trying to force consciousness to awaken through training is very helpful.

Training, after all, is something that one does oneself, and the methods that are suitable for that are something that one knows. Intense training may sometimes be good, but personally, I think that the awakening of consciousness occurs naturally through relaxation.

And, relaxation requires concentration. It may sound contradictory, but first, one concentrates, then reaches joy, and then relaxes. After relaxation based on concentration, there is an awakening of consciousness. It starts with extreme concentration, and eventually, consciousness becomes sharp and clear while naturally relaxing.

The basics are within oneself, and what is important at each stage is different.

It seems like I might have used this expression too much in the past, but it is correct to say this after Samadhi.

Some schools of thought deny focused meditation, or say that "some degree of focus is necessary." However, this applies to the stage after Samadhi; before that, there is only focus. I think I've talked about this before.

However, some schools of thought say from the beginning that "some degree of focus is necessary" or that "focus is not necessary." But it's understandable that beginners might be confused if they are told this right away.

This is because the observation in the case of pre-Samadhi is the observation of the five senses, which is different from the observation in Samadhi. When observing the five senses, it is simply the input of sensations. At the beginning of meditation, observation is only through the five senses.

Therefore, if it is an observation of the five senses, everyone has it, so if someone says that "some degree of focus is necessary," it is understandable that they would be confused.

It is correct to say that effort is not necessary in Samadhi, and that one simply continues to observe. However, for those before Samadhi, especially beginners, effort and focus are necessary.

However, this basic concept is often difficult to understand, and as a result, meditators often engage in endless discussions about whether or not it is necessary to focus.

The answer is always the same: focus is the basic element, and observation is an attribute that comes with it. Meditation consists of both focus and observation.

One point of confusion is that some schools of thought say that "some degree of focus is necessary."

Perhaps if one only studies and practices their own school of thought, they would not have this problem. However, in this day and age, people are exposed to a lot of information, so they may become confused.

This "some degree of focus is necessary" may correspond to the state in which one maintains a certain degree of focus while automatically becoming aware in a Samadhi state. However, some schools of thought say the same thing to beginners at the very first stage, which can be confusing. The same advice is correct for intermediate to advanced practitioners in Samadhi, and I sometimes realize that "some degree of focus is necessary" in my own state. Therefore, this statement is correct for the Samadhi state, but it may not be an appropriate explanation for beginners.

Similarly, saying that "focus is not necessary" can also be true if one becomes familiar with Samadhi, but otherwise, effort is necessary.

For beginners, there is only focus. Not a vague "some degree" of focus, but a solid focus is especially necessary at the beginning.

However, it is also important to avoid incorrect focus. This is something that can only be learned through personal guidance from a teacher or by repeating failures. I will not write about it here, but there is indeed a type of focus that leads to failure.

Therefore, I personally think that if a meditation teacher says that "some degree of focus is necessary," it is okay to largely ignore it. The judgment is left to the practitioner, and there is no need to worry too much about it.

Furthermore, based on my observations, meditation techniques that say "some degree of focus is necessary" often require a lot of focus. They are simply using the word "observation" to describe what is essentially a very focused practice. Especially at the beginning, meditation is only about focus. Therefore, even if they say "observation," it is not actually observation, but rather focus. While everyone is constantly observing through the five senses, meditation is not about the five senses. Therefore, even if one is observing through the five senses, it is not a meditative observation.

When analyzing meditation techniques that explain things in this way, it seems that they are based on the input of the five senses, followed by a reaction in the mind, and then the need for some degree of focus to observe the movement of the mind. However, "observing the movement of the mind" is not practical for beginners, because the conscious mind can only focus on one thing at a time. Therefore, it is actually not "observation," but rather "focusing on the movement of the mind." There is no such thing as "observation," but rather "manipulating the movement of the mind," or "becoming aware as quickly as possible when the mind moves on its own." This can be considered a form of observation, but meditation techniques that involve "chasing" or "commentating" on the movement of the mind are essentially just focus. Everyone has the ability to observe the conscious mind, so perhaps what they are calling "observation" is simply listening to the voice in one's head and focusing on it in order to deepen awareness. There are schools of thought that call this "observation," and it may be valid in its own context, but such meditation techniques are completely different from the observation in Samadhi.

And, I may have caused confusion again by writing like this, but basically, there is a meditation technique that uses the observation of the five senses. On the other hand, there is also the observation of samadhi. When it comes to observation in meditation, the observation of samadhi is mainly what is meant. However, in some schools, the observation of the five senses is also called observation meditation (vipassana meditation).

Therefore, when you hear the word "observation" in a discussion about meditation, you need to distinguish whether it refers to something related to the five senses or something related to samadhi, based on the context.

Often, in spiritual teachings, it is said, "Enjoy life." However, in terms of meditation, this is helpful because, before Samadhi, it can be a source of confusion and desire, a chain that binds one to the mundane world. But, after Samadhi has become relatively stable, it can become a good life experience, and one can literally enjoy it.

People who misunderstand spirituality may say such things as an excuse to enjoy life. However, for spiritual beginners, it is often just an excuse. Of course, for those who have achieved a certain level of spiritual growth, enjoying life is a wonderful thing. However, if one intends to enjoy life but becomes attached to that enjoyment, it can lead to the expansion of desires, and such enjoyment should be avoided.

There are various types of enjoyment: those that calm the mind (Sattvic enjoyment), those that energize (Rajasic enjoyment), and those that depress (Tamasic enjoyment). Sattvic enjoyment is relatively beneficial, but Rajasic and Tamasic enjoyment can lead to attachment and the expansion of desires.

In reality, those who are depressed (Tamasic) should first aim for an active life (Rajasic), and those who are energetic (Rajasic) should aim for a calm life (Sattvic). However, the "enjoying life" that is being discussed here is the enjoyment in the state of Samadhi, which transcends even Sattva, so it is not a matter of the three Gunas (Sattva, Rajas, and Tamas).

In the state of Samadhi, one essentially enjoys the state as it is. However, in a state where Samadhi is not strong, one enjoys life by intentionally engaging in Sattvic activities. And, occasionally, intentionally engaging in Rajasic or Tamasic activities can be part of the practice.

Enjoyment before Samadhi is driven by craving, and it is essentially the same whether it is Sattvic, Rajasic, or Tamasic. Enjoyment driven by impulse and instinct is characteristic of the pre-Samadhi state. However, after Samadhi, it becomes intentional. After Samadhi, there is not much craving, but one chooses to do something intentionally, based on thoughts, reasons, or the environment, and enjoys the result of that intentional action. In reality, one enjoys the action itself, so the result does not matter, and one enjoys it as it is, whether it is successful or not.

In the case of craving before Samadhi, there is a clear goal, and one moves towards it. If one fails, one may become depressed, feel self-loathing, or develop a new craving to try again. However, after Samadhi, one accepts everything as it is, so whether one succeeds or fails, one simply understands it. In reality, there is no complete failure in the state of Samadhi; it is simply that the result was not what was expected, and even that can be learned from. In the state of Samadhi, no new cravings are created, and one accepts the results of one's actions in a state of energy that is both enjoyable and calm.

This state of Samadhi is what is meant by "enjoying life," and it is not a matter of justifying one's own desires simply because spiritual teachings say so. In reality, there are some spiritual beginners who use spiritual teachings as an excuse to justify their own desires, and that is not necessarily a bad thing. It is a common trap for beginners, and it is something that almost everyone falls into, so there is no need to treat them as villains. It is enough to move beyond that and reach the next level of understanding.

It's a common story, but there's a certain number of people who use spirituality to justify their desires and affirm the status quo, and these people are tarnishing the reputation of spirituality. Some people get offended when I say this, and they attack me by saying, "That's not what spirituality is," or "That's a negative view." However, this is a common pitfall in spirituality.

The idea of "all-affirming" is a deeper concept. In Tibetan terms, it means "originally pure" and "naturally complete in its natural state" (from "Tibetan Buddhist Meditation" by Namkhai Norbu). Therefore, human desires are largely irrelevant to this concept.

The idea that everything is originally pure and complete applies to everything in this world, whether it's hell or heaven.

Therefore, regardless of whether humans affirm or deny their desires, this world is inherently pure and complete. So, whether someone uses spirituality to affirm everything or doesn't know anything about spirituality, everything in this world is inherently pure and complete.

When spirituality is used to affirm everything, it's a matter of individual freedom, whether things get better or worse. However, justifying a life of desire doesn't lead to improvement; it simply covers up the truth and creates more confusion.

This world is perfect and complete, regardless of whether it's shrouded in darkness or light. It doesn't matter what humans think or try to justify.

If someone is justifying their desires or their negative actions, they are simply embodiments of desire. However, there are people who use the logic of spiritual affirmation to justify their own desires, but that's not justification; it's simply the idea that everything, good or bad, is inherently pure and complete. Whether they try to justify it or not, the reality doesn't change. The reality is that they are simply pursuing their desires, which is why they are tarnishing the reputation of spirituality.

People who believe in this kind of distorted spirituality are ultimately looking for someone who will "affirm them completely," "accept them completely," and "understand them completely." If they sense that someone doesn't understand them, they will distance themselves.

To become a cult leader, you just need to affirm everything and say, "It's okay, you're perfect as you are." However, I think it's time to move on from such superficial spirituality.

Even if everything is inherently pure and complete, there is a difference in human perception, where reality is perceived as hell or heaven. Therefore, practice is necessary.

There are a certain number of spiritual practices that only seek to affirm one's current state without any practice or effort, and they seek a place or person that will accept them. This is a spirituality that seeks comfort externally, and even if such a place is found, they often feel betrayed and leave.

On the other hand, spirituality is something that exists within oneself. When you realize that peace and heaven are within you, the desire to be accepted by others disappears.

Ultimately, the goal of what you seek in spirituality is important.

If the goal is simply to become "comfortable," then spirituality will be limited to that extent, and it may lead to self-justification.

On the other hand, if the goal is to make this world a paradise by changing oneself, or to have a feeling of being in a paradise, then instead of trying to have others justify oneself, one will seek to find paradise within oneself.

Indeed, even if everything is inherently pure and complete, that doesn't mean your reality will change immediately. Calm people will remain calm, and people who are always angry will remain angry. The truth is that it includes all kinds of emotions, and everything is complete as it is. This doesn't change whether you are enlightened or not, and the difference between enlightenment and non-enlightenment lies in whether you can directly perceive that truth and think, "That's right."

If one does not attain enlightenment, one cannot discover the truth and is shrouded in confusion. It can also be said that enlightenment is simply discovering the truth, or it can be said that it is when one's state of mind becomes like heaven. There is a difference between that and justifying one's own desires.

Here, I am saying "enlightenment," but there are stages of enlightenment, and interpretations vary depending on the school of thought. However, here, I am using the so-called Samadhi state as a benchmark.

Before Samadhi, even if one justifies one's desires, it is only empty. However, after Samadhi, and somewhat related to the story I told the other day, there is sometimes a conscious attempt to enjoy things. However, from the outside, the difference may not be noticeable. If someone who has attained Samadhi consciously tries to enjoy something and is seen by others as indulging in desires and criticized, they may end up justifying themselves. However, self-justification by someone who has reached Samadhi seems to have a certain degree of validity to me. However, before Samadhi, desires are just desires, and before Samadhi, desires should be suppressed as much as possible.

Whether you try to affirm yourself or not, and whether someone tries to affirm you or not, you are always perfect, regardless. Whether someone tries to affirm themselves or not, you are always perfect as you are. Therefore, being spiritually self-affirming is not a necessary condition. Because you are always perfect as you are, it is not only when you affirm yourself that you are perfect. You are always perfect, no matter what anyone does.

Freedom is freedom, but it is also true that the more one knows the truth, the more one's actions are guided in the same direction. For example, before studying spirituality, people thought of themselves as "individuals," separate entities, but in reality, they are connected and the same. Furthermore, when one realizes that "everything is oneself," one tends to avoid being rude to others. Therefore, just because it is freedom, it does not mean that you can do anything you want, and similarly, just because you are perfect, it does not mean that you can do anything you want. The idea that you can do anything you want if you affirm yourself is only for spiritual beginners. While it is called freedom, in reality, it requires the ability to discern the truth. If you do not know the truth, you may not fully understand the meaning of freedom.

According to Honzan Hoso, a master of yoga, Samadhi differs in the astral dimension, the causal dimension, and the Purusha dimension.

In yoga, Samadhi is simply unification. As described in the Yoga Sutras, there is concentration, meditation, and Samadhi. However, according to Honzan Hoso, Samadhi occurs and progresses in each of the astral dimension, the causal dimension, and the Purusha dimension, so there are 3x3 levels when viewed in detail. Without this perspective, there is a risk of misunderstanding that reaching Samadhi in the astral dimension means reaching the goal.

Furthermore, in the case of astral Samadhi, it is still limited by space and time, and while it can transcend space and time to some extent, it is generally limited, and the overall picture is often unclear.

This seems to align with my current state.

Beyond this, in the causal dimension, "the mind becomes free from the constraints of the physical body and the emotions and imagination of the astral dimension, and can see things as they are" (from Honzan Hoso's Collected Works 8).

Recently, I have occasionally been able to reach this state, especially during meditation when the aura is filled with Sahasrara. In that state, only intellectual functions operate. This mainly occurs during meditation, and I feel that I am usually living in the astral dimension of Samadhi, but I can only reach the causal dimension of Samadhi during meditation.

Beyond this, Honzan Hoso says that there is a stage of "Samadhi as unification with Purusha," and that in that stage, one can understand the state before things appear. Although it is described as the state before things appear, in reality, it is said that all possibilities of the future and past events are simultaneously understood.

There are other states that emerge through Samadhi, but by applying these clues to my own state, it seems that I usually live in the astral dimension of Samadhi and occasionally reach the causal dimension during meditation.

However, in this context, I feel that I have never glimpsed the Purusha dimension, but when I read other descriptions, it seems that I might be in the Purusha dimension, which is a bit ambiguous. It is probably best to ask someone from that particular school about such school-specific expressions, but based on what I have read, there are still some mysteries.

One of the purposes of meditation is to enter a state of "flow" and enhance abilities. While it's possible to unintentionally stumble into a state of flow, it's also possible to intentionally enter it, and meditation is a good method for achieving this. Therefore, athletes, artisans, businesspeople, and technicians may meditate to enter a state of flow. However, in this case, meditation becomes a means to achieve worldly benefits.

In this completely free world, even if someone pursues such worldly benefits, that is also a freedom. However, for those who seek enlightenment or awakening through meditation, such abilities are merely byproducts, incidental to the path of enlightenment. Nevertheless, in reality, there are countless meditations that promote worldly benefits, such as mindfulness meditation. Therefore, the state of "flow," relaxation, or even bliss, which are originally intermediate stages, are often mistakenly understood as the ultimate goal of meditation.

However, there may be cases where someone unknowingly seeks enlightenment. Even if the conscious mind seeks worldly benefits, it may not be inherently bad. Nevertheless, it is a fact that some people who seek enlightenment may feel resentful towards those who meditate for worldly benefits.

The state of "flow" is a very delicate stage, and even those seeking enlightenment often remain at this stage. Many people enter a state of "flow" and feel "comfortable," "blissful," or "relaxed," and are satisfied, mistakenly believing that they have already achieved their goal. However, eventually, they will realize that they are only at an intermediate stage. While it's generally best to leave them alone, it can be frustrating to see people at a lower level of understanding making such mistakes.

When one experiences "comfort," "bliss," and a certain level of relaxation, a temporary sense of pleasure can be felt during meditation or practice. This can also lead to the impression that one is superior to others. If one does not think that everyone around them is enlightened, then they are at this stage. In the next stage, everyone around seems to be enlightened, but at this stage of "comfort," one may feel that they are more advanced than others and that others have not yet reached their level. This feeling is unavoidable, so teachers should guide their students by explaining that if they feel such superiority, it means they are at the stage of "comfort," and that it is okay to think that way, but they should not express their thoughts to others and say things like, "You still have a long way to go."

This stage is undoubtedly a certain level of spiritual growth, and it is true that they have accumulated some experience. However, it is still a relatively early stage.

At this stage, one may initially think that they have "achieved" something, but eventually, they will begin to question, "Is this really it? Have I truly achieved my goal? Is there something else I should be doing?" At that point, it may be good to explore further or ask a more experienced teacher. However, learners or disciples at this stage often have a sense of superiority, which can make it difficult for teachers to want to deal with them. Therefore, it would be ideal if one could find a teacher earlier on who can say, "You still have a long way to go" when they reach this stage. However, as it is said that "finding a teacher is a fortunate thing," it is unlikely that one will easily find such a teacher.

Around the time when the Anahata chakra becomes dominant, one begins to feel that everyone around them is enlightened, and this realization gradually deepens. However, before that, it seems that one was often stuck in a feeling of "being the best." Therefore, it seems that one should be careful about this at the Anahata stage.

Stories about entering a state of "flow," experiencing bliss, and increasing concentration to enhance abilities can occur even at earlier stages, so it is important not to misunderstand this.

If the goal is to enter a state of "flow" and enhance abilities, then these points are not relevant, as one can simply focus on increasing concentration to enter a state of "flow," and they can do that as they please.

I discovered an interesting description in Professor Honzan's writings regarding why the Buddha taught compassion.

The Buddha teaches compassion. Christ also preached love, but Christ's father was not his real father, and his mother gave birth to a child out of wedlock, so he may have lacked some parental love. I think the same may be true for the Buddha. When a person who is hungry for love starts preaching, they tend to talk about love and compassion. "Honzan Hakushi Zenshu 7"

This was a revelation, and it explained why I had never been able to connect with the love and compassion that Christ and the Buddha preached. If one is full of love and compassion, why would they even talk about it? It's because they are hungry for love and compassion that they emphasize its importance. This was a blind spot for me. While it's difficult to deny something that Christ or the Buddha said is correct, Professor Honzan's insight is spot on. I don't think many people can say this directly.

Personally, I always thought "hmm..." when I heard about love and compassion, and I sometimes wondered if I was lacking in love and compassion. However, even now, and even when I have activated kundalini, entered a state of samadhi, and my aura is filled with light in the Sahasrara chakra, it doesn't change anything. I had forgotten that. The words "love" and "compassion" don't occupy a very important position in my mind. I understand "love" in the context of referring to the increase in energy, such as kundalini, using a different term. As for "compassion," I felt that it presupposed a "separation" between oneself and others. If one is truly identical to others, there is no need to say "compassion." It would be natural to treat one's close friends or family members in the same way. I thought it was exaggerated to say "compassion," so I never said such things, but reading this description was a revelation. If Christ and the Buddha preached love and compassion because they were hungry for love, then I think I was loved by my family in a normal way. Although there were some conflicts, I basically think I was loved. Therefore, I don't have the same kind of conflict with love and compassion that Christ and the Buddha experienced. I don't have the basic desire for love and compassion, so I have always vaguely understood the love and compassion that Christ and the Buddha preach, thinking "well, that's true, but..." I have also wondered if I would become a person filled with love and compassion as I grow, but according to the same book, Christ and the Buddha started from a desire for love and compassion, so I am at the starting point. That's why I understand why I haven't become a believer in Buddhism or Christianity, even though I think they are wonderful.

In Buddhism, it is often said that there are three realms (the realm of desire, the realm of form, and the realm of formlessness). (Omission) In a sense, the Buddha may have had a lot of desires. The realm of desire, which is actually just one of the realms of form, is strongly emphasized as the realm of desire, which I think shows that the Buddha was very attached to the concept of desire. Even if I say that, the physical constraints are inevitable because we have bodies. We want to eat when we are hungry. In other words, there is already a desire in the realm of form. However, transcending desire means being in the realm of form. This seems somewhat unnatural. I think it would be better to include the realm of desire in the realm of form. (Omission) From the perspective of enlightenment, what is being described is not the realm of desire, but the increase in consciousness in the realm of form and the realm of formlessness. "Honzan Hakushi Zenshu 7"

This is another clear explanation, and I had been overlooking the Buddhist concept of the realm of desire, but when it is explained like this, I can see that it makes sense to include it in the realm of form. I understand.

As for desire itself, even when one reaches a state of samadhi, desire arises as long as one has a physical body. What is different is that even when desire arises, one does not become attached to it, and the desire quickly disappears, or one can consciously realize the desire if it is deemed appropriate and necessary for life. If you don't eat when you're hungry, you'll die. It is natural to have the desire to purchase necessities, and there is also the desire to study in order to live. I sometimes hear about completely detaching from desire, but that is impossible because we have bodies. Even though Buddhism says that it is impossible to completely detach from desire, if we artificially say that we have detached from desire, it goes against the "honesty" that Buddhism values, which may hinder practice. As a result, one may become insensitive to desire. Therefore, it seems reasonable to include it in the realm of form in terms of reality.

In Buddhism, it is explained that meditation progresses through four stages of Zen in both the realm of form and the formless realm. In the same book, the following explanation is given for the first Zen of the realm of form.

First Zen
"To be free from desire, and to be free from unwholesome deeds" (omitted), this is the very initial state of concentration in yoga. Here, it says "to be free from desire, and to be free from unwholesome deeds," but I don't think that in the stage of concentration, one can actually be free from desire. After all, everyone is a bundle of desires. Therefore, although it is written "to be free from desire," I think that the state of first Zen is a state where even if it is only for one second or two seconds, a state of not thinking at all emerges through concentration. "Collected Works of Honzan Haku 7"

Therefore, the explanation in the same book suggests that it is better to include the realm of desire within the realm of form, rather than saying that the realm of desire comes before the realm of form.

Although Buddhists may have a different story, in other books I have read, it seems that the actual emphasis on escaping from desire is not so strict. Therefore, I think this interpretation is correct.

In reality, being too serious in the pursuit of truth can be a hindrance. It is necessary to have a rough attitude of understanding the true meaning through experience, even if the book says one thing. Worrying about not being strict with the state written in the book is a negative factor in the path of truth. It is better to have a relatively rough understanding of the book and gradually increase the parts that can be understood based on one's own experience.

For religious believers, it may be a matter of whether or not to believe in all aspects of a particular sect. However, for those who seek truth, it is better to understand things that one does not understand, but to reserve whether or not to accept them until one feels it is right.

In that sense, although I understood the Buddhist teachings, there was something that felt slightly different and did not resonate with me, and this description seems to have alleviated that feeling to some extent.

Buddhism has very excellent descriptions and explanations, but it is not perfect.

This is especially noticeable at the starting point, and it is based on the fact that "one is hungry for love." Therefore, for people who have been blessed with a happy family life, the teachings of Buddhism may not resonate. This applies to me. On the other hand, in modern times, there are many people who belong to a religion as second or third generations, rather than choosing a religion on their own. Therefore, even if one is not particularly hungry for love, they may be affiliated with a particular sect because their family is, but they may have problems such as not understanding love or compassion. However, understanding the background of the birth of Christ or the Buddha may be useful information, even if the believers themselves may dislike it.

In a similar description found in the works of Professor Honsan, indeed, when the aura is filled in Sahasrara and the aura of the body is balanced from top to bottom (which is a characteristic of the coronal state), it seems that the observation of the mind is functioning properly and the intellect (Buddhi) is working well.

When Kundalini rises and the aura fills the lower body, or when the Manipura and below are dominant, there is a lot of vitality, but sexual desire is not yet completely controlled. Only when the Anahata and above become dominant is sexual desire significantly reduced, and when the aura is filled in Sahasrara, it seems that one rarely suffers from the problem of sexual desire.

Professor Honsan describes the state of balanced aura as "lower reality, upper flatness."

"Lower reality, upper flatness" clearly indicates a state of being awake and shining. It feels as if one is expanding everywhere. In the astral dimension, the expansion is limited to about this room, but in the coronal dimension, the expansion is much greater, and one feels very large. (From "Honsan Hakushi Zenshu 8")

On the other hand, a state where only the upper body is filled is called "upper reality, lower emptiness," and in that state, emotional control is poor, and one tends to get angry and have stiff shoulders. Similarly, a state where the aura is filled in the lower body is called "lower reality, upper emptiness," and it is said to be a type of person with strong sexual desires.

The basic concept of Kundalini is that it rises from the bottom up, but there are people who are in a state of "upper reality, lower emptiness." They are said to be prone to trance, absent-minded, and have unstable bodies, but they are also said to be a type with a strong ego. In modern terms, this might be said to be erectile dysfunction or a comprehensive disorder.

Even if it is not called Kundalini, it is important that energy is filled throughout the body, and if it is not filled, one may end up in one of the above states. In addition to the patterns mentioned above, if the Sushumna, the energy channel that runs along the spine, is divided, it can become "upper reality, middle emptiness, lower reality," where the aura is activated in the head and lower body, but there is no connection in the abdominal area, which is a confusing state. In such a case, it seems that difficulties would arise in everyday life.

In reality, there are people who have an imbalance in their aura and are suffering from illness, but it is often difficult to determine whether the cause is physical or the imbalance in the aura, so it is often left unattended. However, at least, it is better to be able to maintain oneself.

Even if one does not reach the level of the coronal (causal) state, one can live a richer life by enriching the body at the level of prana or energy and promoting health. Therefore, it is important to adjust the aura and distribute it evenly throughout the body.

In addition to my conscious thoughts (Buddhi), there is another voice that speaks to me in my mind. The key is to become aware of it.

In fact, this inner voice is likely heard by almost everyone, but they may not realize that it is a voice addressing them, mistaking it for their own thoughts.

Therefore, if a thought suddenly arises in your mind, and it is not a conscious thought (Buddhi), it may be a communication from some form of consciousness.

Most people would think this is absurd, or they might believe it is their own thought. However, through continued meditation, one can become consciously aware of their own conscious thoughts (Buddhi). When an unconscious thought arises, one can then recognize that it is not their own conscious thought (Buddhi), but rather a communication from another source.

If you are not meditating regularly, you may not be able to distinguish between your own conscious thoughts (Buddhi) and the voices of other consciousnesses. You may simply assume that everything is your own thought, when in reality, it is a voice that everyone is hearing.

As you progress in your practice, through regular meditation, you will reach a state of Samadhi, where you can constantly observe. In this state, you will be able to clearly distinguish between your own conscious thoughts (Buddhi) and the voices of other consciousnesses.

In addition to conscious thoughts (Buddhi) and the voices of other consciousnesses, there are also mental chatter and distractions. However, the conscious thoughts (Buddhi) and the voices of other consciousnesses that I am referring to are different from these mental distractions.

The conscious voice that speaks to you in your mind can be a hint or an answer itself.

Some people might think, "I have a good intuition," or "My abilities are truly exceptional." However, if the answer does not come from your own conscious thoughts (Buddhi), it is likely that you are being helped by some external presence. This could be a guiding spirit, or something more subtle, and the personality of the guiding presence will reflect the personality of the entity. Sometimes, a friendly spirit may be nearby, like a caring aunt, offering guidance and advice.

When you have a sudden inspiration, you may feel elated and think, "I am such a brilliant idea person." However, if you do not understand the difference between your own thoughts and the voices of other consciousnesses, you may not know whether the idea is truly your own or simply something that has been communicated to you. In such cases, it would be foolish to inflate your ego and believe that you are a genius.

This is particularly evident in composers. Some composers may not be able to compose anything on their own, but they may receive inspiration from the spirits of their predecessors, who send inspiration from the other side. The composer simply writes down what they receive, and the resulting piece of music is attributed to them. Of course, there are many composers who create their own music, but some receive inspiration, while others are a mix of both. In such cases, the entity that is providing the inspiration is often a former human being. If you become too arrogant and boastful, the entity may become discouraged and stop providing guidance. This is a common occurrence, as it is similar to how relationships work between humans. Just as a deceased ancestor would not teach a grandchild or great-grandchild if they were not receptive, the entity providing inspiration may stop if the recipient is not open to learning. Therefore, it is important to show respect to your ancestors and those who are guiding you. However, both the entity providing the inspiration and the recipient have their limitations.

The key points are to "become aware of the voices" and to remember that "invisible entities are no different from living humans." If you keep these points in mind, you can interact with the voices in a normal and natural way.

In addition to the voices that speak to you in your mind, there are also instructions that come from your higher self or Atman. These instructions are not conveyed as voices, but rather as a direct understanding that arises instantaneously, like intuition. However, this is not the same as a sudden flash of insight; it is a direct understanding of what is true. While this may be considered a form of intuition, it is more of a direct "knowing." This is different from the voices that I have been discussing.

According to what Mr. Honsam Hiro explains, one will definitely encounter "Ma."

"Ma" is a force that obstructs the heart that has ascended to the Kalana dimension, preventing it from entering the Purusha dimension, a more free, or rather, a world beyond the dimension of things. "Honsam Hiro's Collected Works 8"

According to the explanation in the same book, the Kalana dimension (causal, cause) has the power of things within it, and since the power of things is very strong, if one tries to completely break away from the power of things, there is a force that obstructs it, and that is called "Ma."

According to this, my previous understanding was slightly different. I thought that the fear I felt when "I" disappeared in the Samadhi state was "Ma," but while that is certainly the direction, if "Ma" appears when moving from the Kalana dimension (causal, cause) to the Purusha dimension (dimension of independent consciousness), then I feel like there are things I still don't know.

I remember feeling a sense of terror from the power of creation, destruction, and preservation in the depths of my chest, and the feeling that I could make anything possible. I wondered if that was "Ma," but perhaps "Ma" is something even more frightening. However, there is no point in worrying about it now, nor is it something to worry about.

When reading Mr. Honsam Hiro's works, I feel that my current stage corresponds to the "Kalana dimension" in some ways, but on the other hand, some parts seem to correspond to the description of the "Purusha dimension."

Regarding how one can feel thoughts, it seems like the Kalana dimension, but regarding the public consciousness of creation, destruction, and preservation, it seems like the Purusha dimension.

Since the story of Kalana is about how much one's mental state can grow, perhaps these things grow somewhat independently and sequentially. If so, it can also be interpreted that both are growing.

In my case, I had a somewhat difficult mental life in my childhood, so my ego was not that strong to begin with. There was a time when my ego, which was originally strong, became exhausted and weakened. That was a blessing in disguise, and thanks to the weakened ego at that time, the "Ma" that appeared when trying to ascend to the Purusha dimension was very weak, and the period was short, so it passed quickly. If the public consciousness of creation, destruction, and preservation appears in people with strong egos, they may confront and struggle with a strong "public" force that vehemently denies "I," which may be worthy of being called "Ma."

However, according to the same book, it says the following:
I am not yet aware of the awakening of Ajna or Sahasrara, so perhaps it is not yet time.

Union with Purusha does not occur unless Ajna and Sahasrara awaken. Unless Ajna awakens and breaks the existence of three dimensions of karma, union with Purusha will not occur. "Honsam Hiro's Collected Works 8"

Although the aura is filling up to the Sahasrara, I don't have the awareness of feeling awakened, so it's better to think that union with Purusha is not yet.

According to the same book:
So far, various mystics in the East and West have not distinguished between union with astral spirits, union with spirits in the causal dimension, or union with Purusha or God, and have combined these three dimensions, explaining them from the aspect of "union" as a state of concentration, a partially unified state (meditation), and a completely unified state (Samadhi). (Omitted) However, in reality, even when one becomes one with a spirit in the astral dimension, or when one goes beyond the astral dimension and becomes one with a spirit in the causal dimension, at first, one and the spirit are in opposition, then they partially unify, and then one becomes the spirit itself, and one understands the spirit itself. In each dimension, there are three stages to become one. "Honsam Hiro's Collected Works 8"

In that case, it seems reasonable to think that in my case, I have finished the astral dimension and started the union with the Kalana dimension.

Therefore, "Ma" is the next stage of Purusha, so it is still not yet.

This is also based on speculation, so I will observe the situation in the future.

Based on the writings of Professor Honsan, I checked whether my current state is in the Kolana dimension.

In the Kolana body, prana is in a balanced state. (Omitted) However, when it comes to the astral dimension or the physical dimension, the state of the body is prone to imbalance. (Omitted) The Kolana state is when the five pranas or seven chakras are in a balanced state and there is no illness, but it is not easy to achieve that in the physical dimension or the astral dimension. "Honsan Hakushi Zenshu 8"

This is one state, and I interpret the state where the aura fills the Sahasrara as the Kolana state.

As a religious experience with beings in the Kolana dimension, it is said that "one perceives a light or presence that is almost transparent, or white." In the astral dimension, there are vivid colors, shapes, tactile sensations, and smells. (Omitted) Therefore, if you see something with color, it means that you are connected to something in the astral dimension. (Omitted) "Form has great power." (Omitted) "There is no emotional exaggeration, and it is peaceful." (Omitted) "There is a lot of intellectual content." (Omitted) "The mind becomes free from the physical dimension, the body, and the emotions, imagination, and limitations of the astral dimension, and one can see things as they are." (Omitted) "Self-based love and affection awaken, and altruistic love for neighbors emerges." "Honsan Hakushi Zenshu 8"

I often see white light, but I remember that when I saw the light of Anahata, which represents creation, destruction, and preservation, it was particularly transparent, or close to white.

Smells often appear when strange spirits come, for example, when a strange spirit wanders into the room or is picked up somewhere, I sometimes feel strange emotions and smells. However, that has been happening less recently.

"Form has great power" is still not well understood.

I have been relatively peaceful without emotional exaggeration for quite some time, but it has deepened especially since the awareness of creation, destruction, and preservation emerged.

I have had a lot of intellectual content since a long time ago, so I don't know the difference recently.

The ability to see things as they are began to emerge a little after the awareness of creation, destruction, and preservation, and I have a feeling that it corresponds to the sensation of directly observing while directly moving the body.

Since the awareness of creation, destruction, and preservation emerged, I feel that my love for my neighbors has become stronger. I am not doing anything in particular, but my feelings have changed.

Based on what I have seen so far, it seems that I am in the Kolana dimension's samadhi.

On the other hand, this Kolana is not the end, and there are stages after this, namely the "Purusha dimension," which can be said to be the very spirit, and then the "universal spirit or absolute being." Complete integration with the universal spirit (absolute being) is difficult, so it seems that the "Purusha dimension" is a certain level of achievement.

However, according to Professor Honsan's writings, various abilities emerge in the Kolana samadhi, but I don't have any particular experiences like that. I feel that I have become more receptive to intuition or revelations, but that's about it.

According to the writings of Professor Honsan, the extreme concentration and subsequent unification with the object in the zone state can be interpreted as astral samadhi.

Everything in reality has an astral dimension. Therefore, experiencing something in the astral dimension is different from experiencing it in the physical dimension. However, they are consistent in meaning. (Omitted) The consistency of meaning is very important. "Honsan Collected Works 8"

In the zone state, the content of the object becomes very clear, and intellectual sensitivity is heightened, gradually revealing the true nature of the object, its problems, and solutions. Even if it would take a long time to logically deduce these conclusions using only one's rational mind, they can be quickly understood and the answer can be obtained in the zone state. This aligns with what Professor Honsan says is astral samadhi. While it initially involves unification and understanding with a physical object, it also applies to purely conceptual things, such as blueprints or design documents.

When you stare at a clock and become one with it, you have already transcended the dimension of things and entered the astral dimension, achieving samadhi. Otherwise, you cannot enter this state. When you enter a dimension that transcends the dimension of things, you can enter the clock. This is not entering through the dimension of things, but through the astral dimension. Once you enter, you can see how the gears and the IC work. (Omitted) When you truly enter, you can even stop the clock if you want. That is the state of samadhi.

Regarding this consistency with reality, especially when making decisions in the workplace, one verifies and makes judgments using ordinary rational logic based on the direct insights gained in the zone state.

The zone state is particularly attracting attention among Western elites because it allows for a quick and instantaneous understanding of the true nature of things and their solutions, leading to faster decision-making and, as a result, corporate growth.

For those seeking truth, corporate profits or personal gain are not of great concern. However, in a corporate setting, accuracy is required, so the validity of what is seen in the zone state is constantly being verified, which can be a form of training. Outside of a corporate environment, the validity of what is seen in the zone state may not be verified as much. For example, there are stories about spiritualists, but the extent to which their claims are verified is unclear. However, in the context of the zone state in a corporation, any statement or result is strictly scrutinized. Being in a corporation is a harsh environment for a meditator, but perhaps achieving the zone state, which is a stage of astral samadhi, can be a method of honing one's skills in a corporate setting. In reality, I have been using the zone state in my work for over 10 years, so I believe the zone state is useful for work, and it has also helped me purify my emotions, making it a win-win situation for both work and meditation.

In reality, I can understand objects in the zone state, but I cannot physically manipulate them, so I may not have yet reached the state of samadhi in the sense that Professor Honsan describes (astral samadhi).

In the zone state, there is a surge of joy, a clear understanding of the object, and emotional arousal. Therefore, it is only a small part of what Professor Honsan calls astral samadhi, but even so, it is useful because it promotes purification.

In the zone state, one's deepest self is "exposed" and directly confronts the object. This can lead to the emergence of repressed emotions or traumas. However, even with this, one can understand the object well, and in a semi-awakened state, the unconscious continues to think, leading to a quick solution.

Even though it is called the zone state, it initially starts with extreme concentration and joy, and eventually transforms into a state where one's true nature confronts the object. At that time, one's heart is exposed, so one is sensitive to loud noises or sudden shouts from the surroundings. This can potentially cause serious damage to the heart, so understanding from those around you is necessary. In Japanese companies, there are people who are noisy or who suddenly shout and talk, so if you are in the zone state while working, you may be interrupted and suffer irreparable damage to your heart. It is important to be careful about this.

In a zone state, various things become clear, and a natural desire to use that knowledge to help others arises.

When one enters samadhi, various things become clear, and it naturally becomes understood what needs to be done, leading to a wisdom that allows one to help the other person. Furthermore, when one understands that the world is vast and operates according to a divine plan, a desire to help the other person flourish naturally arises. "Hokuto Honzan's Collected Works 8"

Even if one initially starts meditating to achieve a zone state for one's own benefit, eventually, by reaching the zone or samadhi, a feeling of altruism begins to emerge.

According to the writings of Professor Honsan Hiroshi, there is a phenomenon of the influx of the divine spirit (Purusha) at a certain stage.

You are not yet at a level where you can truly become one with the divine spirit (Purusha). When you truly become one, an immense power will come from the divine spirit (Purusha) itself. This influx is certain. "Honsan Hiroshi Zenshu 8."

The Purusha still has a sense of "individuality," but when you reach the level of the creative god, that sense of individuality disappears.

This "influx" is a sensory experience, so the image is that it comes in through the Sahasrara chakra, but I have not yet found any descriptions of where it enters from. If it is a feeling of filling the Anahata chakra and the entire body, then in my case, it might have been an influx when the divine consciousness in the depths of my chest appeared, but I don't know if it's the same thing.

Regarding "unity," this phenomenon seems to occur not only with the Purusha but also in the dimensions of the Kalana. Therefore, my experience above could be an experience of the Purusha, or it could be an experience of the Kalana.

- Material dimension
- Astral dimension: The world of emotions. General spirits with emotions. Sometimes, unity with spirits occurs.
- Kalana (causal) dimension: The world that causes karma.
- Purusha dimension: The divine spirit as an individual.
- Creative god: The divine as a whole.

In particular, the difference between the Kalana and the Purusha can be understood from the following description:

The Kalana dimension is a place where form, wisdom, and love are very important to the mind. When a certain form is taken, energy gathers in that form, and the mind of the Kalana dimension unifies it and gives it order. "Honsan Hiroshi Zenshu 8."

In my case, the consciousness of creation, destruction, and maintenance that appeared in the Anahata chakra seems to correspond to the Purusha dimension, but it can also be interpreted as the Kalana dimension. However, my Anahata consciousness is a universal one that does not increase or decrease depending on external conditions. Therefore, while it relates to wisdom and love, it is not something that is very important in the sense that it depends on wisdom or love, but rather wisdom and love themselves are my consciousness of creation, destruction, and maintenance. Therefore, it does not seem to be something that is conditioned in the way described above, so I tend to think that it corresponds to the Purusha.

This is still a matter to be determined. I will observe and see.

There is a similar description in the works of Professor Honsan Hiroshi, which is interesting.

・Yoga: Purusha is the highest.
・Hinduism: Brahman is equivalent to the creator god, but it is considered to be essentially the same as Atman. The meaning is that Brahman manifests and works as Atman within each individual. The concept is stronger in terms of manifestation rather than creation.
・Christianity: There is a separation between the creator god and humans, even if they were souls before the present. The creator god has a very strong meaning of "creating."
Excerpt from "Honsan Hiroshi Zenshu 8."

In Yoga, Purusha is the destination, but in Hinduism's Vedanta, there is Brahman, which is equivalent to the creator god, above Purusha. However, there is a difference in how the creator god is perceived, whether it is manifestation or creation.

In Professor Honsan Hiroshi's worldview, the creator god, in terms of the meaning of creation, is positioned as the highest.

And all the individual gods that exist in the world are positioned as Purusha, and above them is the absolute and unique creator god.

At first glance, this may seem like monotheism, but ordinary people think of gods as equivalent to Purusha (divine spirits), so the Japanese "yamato-no-kami" (eight million gods) are also equivalent to Purusha, and there is an absolute and unique creator god beyond that, which is very logical.

As a personal god, it is Purusha (divine spirit), and the unique god as a "whole" is positioned as the creator god.

This goes beyond the existing distinction between monotheism and polytheism and encompasses the positions of both, so it could be a foundation for a world religion.