I haven't consciously tried to do this, but recently, when I meditate, the "Xiao Zhou Tian" automatically occurs. Xiao Zhou Tian is a basic practice method introduced by Sensei Honsho, a teacher of Qigong and Yoga. Roughly speaking, it involves raising a mass of energy along the central axis of the body, along the back, and then bringing it to the front and down.

Originally, this seems to be something that is explicitly intended as a practice method, but I haven't done it much. I tried it a long time ago, but that's all. At that time, it was just a very small mass of energy that moved slightly.

Recently, without consciously trying, the Xiao Zhou Tian occurs. I'm doing the same thing as always, which is focusing on my forehead in meditation. When I do that, I can see the energy mass gathering at the top of my head, and then moving down to the lower body, and this repeats.

When I wake up in the morning, for example, when my energy is stagnant and my awareness is not very clear, there is an effect where my awareness becomes clearer along with the movement of the energy.

It's not like the feeling of a small mass of energy moving, but rather the energy seems to pass through the entire back of my body, gathering at the top of my head. Then, after gathering for a while, it suddenly falls, like something falling from a high place, to the area around the Manipura chakra in my abdomen, and then further spreads and permeates towards the Muladhara chakra.

Then, the energy starts to gather again around the head, and when it gathers to a certain extent, it falls again towards the Manipura and Muladhara chakras.

One cycle probably takes about 30 seconds to 1 minute. I'm just focusing on my forehead, but this movement of energy occurs automatically.

While some schools might call this something other than the explicit Xiao Zhou Tian, I'll just call it that for now.

Initially, when I was focusing on my forehead and the energy hadn't started moving much, the energy would gather around the top of my head. At that point, my awareness was still a little blurry, but as the energy gathered, my awareness became a little clearer. When the energy fell to the lower body, my awareness became even clearer, but the sensation in my head became slightly weaker. Then, when the energy gathered again at the top of my head, my perception became a little sharper, and my awareness became a little clearer. However, after a while, the energy would fall to the lower body again, and my awareness would become clear, and the sensation in my head would become a little weaker again, but it would be in a clearer state than before. It's difficult to express in words, but it's like repeating a process of taking three steps forward in terms of clarity of awareness, and then two steps back. By repeating this, I end up in a state of clearer awareness and a sharper mind.

Previously, I was satisfied with just one cycle or one step, but recently, I've been experiencing multiple cycles. In the past, it used to take 30 minutes or an hour to sit and achieve even one step, such as gathering energy to the head and bringing it down to the lower body. Now, it happens relatively quickly, and it takes about 30 seconds or 1 minute for a step and a cycle to progress, so the meditation itself takes less time. Although, it varies from day to day.

Some people might call this stage the "whole body Zhou Tian" or "full Zhou Tian."

"In Xiao Zhou Tian, the energy is circulated in the body by the power of the conscious mind, while in Da Zhou Tian, it is activated and moved by the power of the unconscious mind (i.e., a state where conscious activity is stopped)." - "Secret Method! Introduction to Superpower Immortalism" by Sōichirō Kōto.

The energy in the "postnatal" state is the energy of regular Qigong, while the energy in the "prenatal" state is roughly what is called Kundalini. There are also other conditions, but the key point is roughly as described above. In reality, I've been feeling that my energy is filling my entire body for quite some time, but it's only recently that it has started to "circulate" as described in this book. This book is quite an entertainment-oriented book, and I tend to skip over it, but when I look at it again, it surprisingly covers these points quite well, and there are points that are worth reference even if you take away the entertainment aspect.

When I meditate, the energy starts to move. However, once the energy starts moving, it seems to continue rotating slowly even after I finish meditating and go about my daily life.

Looking back, I think I've gone through the following stages:

1. A state where the energy has not yet filled the Sahasrara chakra (the energy is not moving much).
2. A state where the energy has filled the Sahasrara chakra (the energy is not moving much).
3. A state where the energy has fallen slightly from the Sahasrara chakra, or a state where the energy has gathered too much at the Sahasrara chakra.
4. Focusing on my forehead in meditation causes the energy to gather at the Sahasrara chakra.
5. Focusing on my forehead in meditation causes the energy to move down to the lower body.
6. Return to 4 (rotate).
-> The loop of 4 and 5 is the Da Zhou Tian. Eventually, a similar loop will occur in daily life.

In reality, if the aura were evenly distributed throughout the body, even to the extent of Sahasrara, the Great Circulation would not be necessary. A while ago, the balance was like that. However, in daily life, the balance of the aura can be disrupted, so using a method like the Great Circulation effectively restores the balance of the aura.

...And, by performing the Great Circulation (or whole-body circulation), the aura becomes fully filled throughout the body again, and then the Great Circulation stops, and the aura becomes like a calm sea. Although there is no explicit rotation of the aura, the aura is full in the lower body, and the aura is also evenly distributed in the upper body, especially around the head.

At that point, consciousness becomes clearer, the restless feeling almost disappears, and a refreshing state is achieved.

Perhaps, the Great Circulation (or whole-body circulation) is a transitional state until the aura becomes fully filled throughout the body... I feel that way.

It seems that either performing it when the aura is not yet fully filled throughout the body, or performing it once the aura has become fully filled but the balance has been disrupted due to daily life, can quickly restore the state of the aura.

This world is a place where many people interact and live together, but as meditation progresses, only good people seem to appear in your field of vision. In interactions with others, the opportunities to meet people driven by desires gradually decrease.

In the spiritual field, the law of vibration is often mentioned, suggesting that people with similar qualities tend to gather. This is true; people driven by desires become less visible.

However, if you take this spiritual talk literally, it may lead to a sense of "separation." If you misunderstand it, it can become a strange idea like, "I live in a beautiful world, unlike those dirty people." But what is being said here is not about separation. Rather, it's about a stage where everyone around you seems to be enlightened. In that state, there is no separation; everything is integrated, and everyone feels like a single "I."

In that state, for some reason, people driven by desires don't come near.

So, even if they are actually approaching, they can't see you, so it doesn't have much of an impact. Of course, they don't become completely invisible, but it becomes difficult for each other to notice. Therefore, occasionally, you may encounter someone driven by desires by chance, but the frequency becomes much lower.

Therefore, trying to achieve that state by thinking, "I will not associate with people driven by desires from now on," is pointless. This is a "result," not a "method."

The method to avoid associating with people driven by desires is not simply "don't associate with people driven by desires." That is the final result, not the method.

There are various methods for this, but one effective method is meditation. As meditation progresses, your energy increases, and everyone around you seems to be enlightened, and then people driven by desires disappear from your surroundings. Meditation focuses on concentration as its basic technique.

People driven by desires often have a purpose and are attached to someone, but their main purpose is to entangle and steal the energy emanating from the body. Therefore, when the quality and form of the body's energy change, making it impossible to entangle energy, they intuitively sense it and leave. In spiritual terms, people driven by desires are energy vampires, as desire is a craving for energy, and they live by taking energy from others.

There are methods for defense, such as increasing your energy or cutting energy cords (etheric cords), but a better approach is to reach a certain level of meditation, become a state of fullness of energy, and concentrate the energy field that spreads around you, focusing it on yourself to prevent it from being taken.

Being unable to be taken can also be achieved by changing the quality of your aura. Not only cutting the shape and cords of your aura, but also if the vibration of your aura becomes subtle, it will be different from the aura that rough, desire-driven people need. Since they cannot take what is not there, rough energy vampires will not approach if you have a rough aura.

Since you can't see each other, it's a happy situation for both.

In psychology and philosophy, when reading classical texts by figures like Aristotle and Plato, one often encounters ideas that seem to reflect deep contemplation. However, modern psychology and philosophy tend to focus on the cognitive aspects of the mind, limiting their scope to what can be observed and understood through mental processes. This often leads to discussions centered around problem-solving through thought.

The thinkers of the past embraced a reality beyond the realm of the human mind. This is often referred to as "ideas" or similar concepts. Meditation explores these very ideas, and the mind is merely the entry point. Therefore, modern psychology, which primarily focuses on this entry point, may not be of great interest to those who practice meditation.

The founders of modern psychology likely lacked an understanding of what lies beyond the mind, while classical figures like Aristotle and Plato were aware of a greater reality. While this difference in perspective is honest in its own right, modern psychology falls short for meditators because it does not address the realm beyond the mind.

Essentially, meditators seek to transcend their limitations through heightened awareness. This concept is expressed in various ways depending on the meditation tradition. Some might describe it as "increasing power," "raising vibrations," "cultivating love," "achieving bliss," "experiencing compassion," or even "reaching higher dimensions" or "connecting with the divine." While these terms may seem different when read in isolation, they ultimately refer to the same concept for meditators.

Psychology offers various techniques for dealing with one's own thoughts, soothing the conflicts of others, managing one's own struggles, or suppressing anger. However, as meditation progresses, these issues become transcended, and one becomes less involved with them.

While humans inevitably experience these emotions in daily life, the methods suggested by psychology, such as understanding one's own thoughts, empathizing with others, fostering mutual understanding, or avoiding conflict, can be useful. However, these are not the core solutions; the true essence lies in transcending these problems.

Even so, ethical and moral considerations remain relevant, even for meditators. This does not mean becoming immoral, but rather that when problems arise, one initially relies on ethical and moral principles. However, from a fundamental perspective, the solution lies in transcending these issues through a meditative perspective, rather than relying on psychology, ethics, or moral teachings.

Transcendence means that the problem itself ceases to be a problem. It's similar to how events within a game seem insignificant once the game is over. Daily problems are like games; they are not fundamentally related to the core essence. This does not mean that one should carelessly dismiss daily problems, but rather that one should live a normal life while maintaining a meditative awareness at the core. This is not about being careless because it's a game; it's about living a normal life while maintaining a meditative awareness. If one thinks, "It's okay to be careless," it's a sign that their meditation practice is not advanced. The ability to live a normal life, coupled with a meditative awareness at the core, is what allows for transcendence. This transcendence can also be referred to as "root awareness," "silent mind," "divine consciousness," "compassion," or "bliss." When one lives beyond the ordinary mind, psychology becomes less necessary.

When trying to let go of something, spirituality often emphasizes "release." However, if taken literally, it might seem like simply declaring "I release it" with conscious awareness. But this "release" isn't something done consciously; it's about intending to release something at the subconscious level.

Similarly, spirituality often talks about "thoughts manifesting into reality." Here, "thoughts" don't refer to conscious thoughts, but rather to intentions held at the subconscious level, expressed as "thoughts manifest" or "wishes come true." However, if taken literally, it might seem like consciously wishing for something will make it happen. But even if you consciously wish for something, very little changes in reality.

On the other hand, things tend to change more smoothly when intentions are set at the subconscious level.

This applies to both good and bad things. In reality, things are neither good nor bad; they simply happen according to your intentions.

However, it's not as if you can have anything you want. The degree to which your intentions manifest in reality depends on how smoothly you can set those intentions at the subconscious level. If you encounter resistance when setting an intention, it will be difficult to manifest. If the intention is readily accepted, it tends to manifest accordingly.

When setting an intention at the subconscious level, if the intention is to "release" something, that becomes a spiritual "release."

You can also use the same intention to intend to "achieve" something or "acquire" something. The intention itself is simply an intention, and you are free to intend to release something or to wish for something.

On the other hand, it's important to keep your conscious mind calm. While the conscious mind doesn't directly influence the subconscious, a constantly chaotic conscious state makes it difficult to set intentions at the subconscious level. Therefore, meditation is effective for calming the conscious mind and effectively utilizing the subconscious.

Once you can access your subconscious, it's not as if you can have everything you want. In reality, the distinction between yourself and others begins to blur, so you tend to use your subconscious for the benefit of society and community rather than for personal gain. Of course, there are also personal desires, and sometimes you use your subconscious to influence reality for personal reasons. However, at that point, you tend to view personal desires from a perspective of harmony.

During transitional periods, you may fulfill various personal desires, but at that stage, your ability to change reality is still weak, and the power of the subconscious is limited. This is the period when "release" and the "law of attraction" tend to work as intended. Beyond that, it becomes so natural for reality to move according to your intentions that it seems almost unnecessary to talk about "release" or the "law of attraction." After all, "release" is necessary because you are in pain, and if you are not in pain, there is no need to "release" anything. The "law of attraction" is necessary because you have desires, and if you have no desires, the "law of attraction" is unnecessary. However, if you need to, you can intentionally "release" or use the "law of attraction." But as you grow spiritually, the reasons for intentionally doing so tend to decrease. Compared to the stage where you are still relatively unspiritual and seeking "release" or the "law of attraction," the importance of "release" and the "law of attraction" diminishes. People who talk about "release" are often in pain in their conscious minds. As the influence of the conscious mind decreases, these same principles work only in the unconscious and subconscious realms, and that becomes a natural process that the unconscious perceives and acts upon. While it's called the "unconscious," you can actually grasp that unconscious through meditation and interact with it. Perhaps it's more appropriate to call it the "collective unconscious," which is essentially the same as the subconscious. On the other hand, talking about "release" seems to be more for people who are not very spiritually advanced. At the stage where you are not very spiritually advanced and seeking "release," when you actually reach the stage where you can "release" something, that "release" becomes less necessary for the conscious mind, but it becomes natural for the subconscious.

I meditate, focusing on the space between my eyebrows. Initially, the aura may be unstable, but sometimes it is stable from the beginning, or automatic micro-cosmic or macro-cosmic meditation transitions to a calm state.

At that time, the tension in various parts of the body gradually disappears, and I become relaxed.

This does not happen intentionally, but I simply continue to focus on the space between my eyebrows. The action is meditation focusing on the space between the eyebrows, and the result is these calm states and relaxation.

If relaxation is the goal, you can stop the meditation at this point, but I continue meditating in that state to see what comes next.

When I continue meditating in a relaxed state, the aura fills the Sahasrara chakra, which in turn reduces distractions.

If reducing distractions is the goal, you can stop the meditation at this point, but I continue meditating to see what happens next.

As I continue meditating in a state with reduced distractions and a certain amount of aura in the Sahasrara chakra, I eventually see myself covered in clouds. These are clouds that obscure the subconscious mind.

This cloud has another layer on top of it when there are still many distractions. When there is a certain amount of aura in the Sahasrara chakra, the layer of distractions on top is removed, but you can still see a cloud underneath.

So, there are two layers of clouds.

The layer of distractions on top, and the cloud (obscuring the subconscious mind) that I can now see.

This cloud that obscures the subconscious mind is quite thick, but not as dark as a rain cloud; it's more like a cloudy day without rain.

As I continue meditating while observing this cloud, it suddenly begins to thin, and a faint light shines through.

In my case, the light is not always shining, but sometimes it shines strongly. Even so, it feels like the sun is faintly visible through the gaps in the clouds, like the prelude to a clearing sky.

Perhaps what the scriptures and yogis call "seeing a radiant light" refers to this. However, according to what the scriptures say, such a light is an indicator of progress in meditation, but not particularly important. Whether the light described in the scriptures is the same as the light I am talking about issubtle. I have seen a faint light many times before, but it was not a case where the state of consciousness and the state of the Sahasrara chakra coincided to create light; it was either faintly visible or occasionally shining. Sometimes, even with just concentration, I can feel or see a strong light, so it is difficult to distinguish based on the light alone.

However, according to the writings of Honzan Hoshimi, the Sahasrara chakra is said to be radiant, and it is said to shine when you reach Karana (causal). So, perhaps I am in the process of reaching Karana.

My personal interpretation is that Karana refers to the accumulation of karma and trauma. Therefore, I have been working on resolving karma for quite some time. The "shining" may occur when I am graduating from dealing with Karana. When I begin to enter Karana, the sorting of karma and trauma begins in earnest, and at that stage, the cloud is so thick and dark that it blocks the light. In the astral lower and upper stages, there is still a thick cloud of Karana, and the stage of dealing with the karma and trauma of Karana is the astral stage. When the resolution of karma and trauma is complete, the cloud of Karana begins to dissipate, and then it begins to shine. Therefore, the astral stage and the Karana stage, as mentioned by Honzan Hoshimi, are subdivided into the stage when it begins to appear and the stage when it is completed. This corresponds to the samadhi that Honzan Hoshimi says exists in the astral, Karana (causal), and Purusha. There are times when samadhi occurs when merging with the astral, and there are also times, as in my case, when samadhi occurs when progressing from the stage of dealing with Karana in the astral stage to the next stage. It may be that the thick cloud of karma and trauma that has been hindering the entry into Karana is thinning, and I am in the process of merging with the Karana dimension.

In reality, there are stages after Karana, such as Purusha (individual spirit) and then the creator god. So, I am still in the middle of the Karana stage, but I feel like I have taken an important step.

At this time, the state of consciousness is one of tranquility, but the conscious awareness of the manifest mind is still, while, and this is particularly important, the conscious intention of the subconscious mind is also making an effort to remain still. This is a crucial difference. It's not just that thoughts (buddhi) have stopped, but that the conscious intention of the subconscious mind is also becoming quiet, which seems necessary in this state.

■Changes in Breathing
As you reach this luminous stage, changes also occur in the body. Simultaneously with the luminosity, breathing automatically stops. However, you can't hold your breath indefinitely, so you consciously force your breathing to resume. But, with a very strong force, you are pulled towards the luminous state, which also causes breathing to stop. While it might be okay to simply hold your breath, for now, I am trying to keep my conscious mind active and avoid holding my breath for too long.

There are various methods for stopping breathing in yoga, and it is one of the methods of practice. In my case, I was quite bad at stopping breathing (kumbhaka), but suddenly, breathing stopped.

Looking back, it seems that the stage where I was bad at kumbhaka and the stage where spontaneous breath suspension (kevala kumbhaka) occurred alternated. I was originally bad at kumbhaka, then spontaneous breath suspension (kevala kumbhaka) began to occur, but after the kundalini experience, I became bad at kumbhaka again, and it was gradually returning to normal. However, recently, spontaneous breath suspension (kevala kumbhaka) has occurred again.

According to some, the time you can hold your breath is "vessel ÷ strength of energy = time for kumbhaka." This suggests that changes in the vessel or the strength of energy may be causing the changes in my ability to do kumbhaka or the occurrence of spontaneous breath suspension (kevala kumbhaka).

Despite these changes in kumbhaka, the visual field remains luminous.

Recently, I wrote that the "zone" state corresponds to the astral summeradhi. However, based on Professor Honzan's classification, since the astral realm is the world of emotions, the "zone," which is a state of extreme concentration and joy that athletes and technicians, as well as meditators, enter, is equivalent to the astral realm.

In the astral dimension, even when we say "mind," it mainly consists of emotions and imagination. "Honzan Hakujutsu Shu 5."

Although it is not explicitly stated, it seems reasonable to interpret it as corresponding to the astral realm. However, while emotions are strong in the astral realm, it is said that even in the next stage, the karana (causal) stage, there are still emotions. Nevertheless, considering the strong feeling of joy, it seems that the astral realm is the equivalent.

When a state of unity (samadhi) occurs in the astral dimension, it feels very good. In the unity that occurs in the astral dimension, emotions and emotional elements often enter. There is a feeling of pleasure or displeasure. "Honzan Hakujutsu Shu 8."

When unity occurs in the astral stage, transcending the physical dimension, it is a unification with the object of concentration. For an athlete, this would be the "zone" state, and for a technician, it would be entering the "zone" where things proceed smoothly, allowing them to create excellent works. That is wonderful in itself, but for a meditator, that is not the goal. If the purpose is to achieve worldly benefits by producing results, then aiming for the "zone" is natural. There are also meditation practices for improving work performance or for stress relief, and in such cases, the "zone" works very well.

However, the "zone" is only a samadhi in the astral dimension, so it does not fundamentally solve problems of the mind. However, even in the "zone," it temporarily solves problems of the mind, and that is much better than not solving them at all. Therefore, the "zone" is reasonably beneficial.

According to the writings of Professor Honsan Hiroshi, chakras exist in the "dimension of energy," the "astral dimension," and the "karana dimension."

In terms of dimensions, the order is physical body, astral, causal, and Purusha. The astral and causal dimensions are considered "things," while Purusha is not a "thing." Even though the causal dimension is subtle, it is still classified as a "thing." Therefore, in the Purusha stage, there are no chakras because Purusha is not a "thing." Chakras exist up to the karana dimension, which, although subtle, is classified as a "thing."

Samadhi exists in the astral, karana, and Purusha stages. Similar to this, in Professor Honsan Hiroshi's world, the astral, causal, and Purusha are strictly classified. This is a point that is not seen in other yoga traditions.

In Vedanta, the body is classified as the stula sharira (gross body), the astral and karana are classified as the sukshma sharira (subtle body), and what is not that is the Atman.

Professor Honsan Hiroshi seems to consider the stula sharira (gross body) and the sukshma sharira (subtle body) as "things." On the other hand, he places Purusha above them, but Purusha is not a "thing," which corresponds to the Atman.

The term "Purusha" is a term used in the Yoga Sutra and other Sankhya philosophies. In Vedanta, it is not called Purusha, but rather Atman or Brahman. However, for now, we will use "Purusha" because we are looking at the writings of Professor Honsan Hiroshi.

Based on Professor Honsan Hiroshi's classification, there are chakras associated with the dimension of energy, which is linked to the physical body, chakras associated with the astral dimension, and chakras associated with the karana (causal) dimension.

The Muladhara chakra is located in the tailbone of the physical dimension. There is a central canal filled with water in the middle of the spine, which is usually called the Sushumna. Within this, there are the Ida and Pingala nadis. The Sushumna corresponds to the physical dimension-energy dimension meridian, the Ida nadi corresponds to the astral dimension, and the Pingala nadi corresponds to the karana dimension. (Omitted) The way it functions and its state are completely different depending on which dimension the Muladhara awakens in. (Omitted) For example, in the astral dimension, there are colors and shapes, but in the karana dimension, there are no colors; it appears to be shining. "Honsan Hiroshi Zenshu 5"

This is a very interesting concept that is not found in yoga.

Indeed, in yoga, it is said that "first, go from the Muladhara to the Ajna, then return to the Anahata, and then go up again." However, rather than going back up, it seems clearer to classify them as awakenings in the astral dimension, the karana dimension, or the Purusha dimension.

I would like to incorporate this perspective in my observations going forward.

"Shijitsujōhei" is a term coined by Professor Honsan Hiroshi, which refers to a state where transparent energy fills the entire body in a balanced way, and the upper body is very flat. At that time, a state of unity (samadhi) with "kālana" (causality) is achieved.

In that description, I found the phrase "breathing stops" as a characteristic of "shijitsujōhei."

"Shijitsujōhei" is clearly awake, and it feels like it is shining. It is as if "I" am expanding throughout the area. (Omission) "Breathing stops" is very important. While breathing normally, you cannot enter deep meditation or samadhi. (Omission) You must be in a state where there is no breathing at all. You can be comfortable for a long time without breathing, there is no heartbeat, consciousness is clearly awake, and it is peaceful. Gradually, the awareness of the body disappears, but consciousness remains clear. Gradually, one's existence expands. "Honsan Hiroshi Zenshu 8"

When I read this, I feel that it corresponds to a recent state where it seems like breathing has stopped (kumbhaka). In reality, even though kumbhaka occurs automatically, it seems that it was happening at a much earlier stage. However, it is difficult to determine based on kumbhaka alone, but based on other clues, I think it can be said that it represents my current state.

The fact that kumbhaka occurs automatically is considered an important stage in other schools of thought. Thinking back, when I heard about Kriya Yoga in India, I learned that in order to advance to certain stages, it is necessary to enter a meditation where one stops breathing (samadhi). And, after a certain stage, teachings are transmitted telepathically while in a state of samadhi where breathing is stopped. At that time, I thought, "That's impossible," but it seems that it might actually be possible. I am still unable to stop breathing for a long time, not because I cannot, but because my common sense interferes and I consciously resume breathing. However, if my conscious mind does not interfere and I allow it to happen naturally, I might be able to stop breathing without any problems.

However, I don't understand "the heart stops." Is it true, or is it just a feeling that is described metaphorically? If it is just a feeling that the heart is not moving, I have already experienced that. And recently, when breathing stops, I am not even conscious of my heart, so I think it is just that I am not conscious of it. However, I don't understand "the heart stops." It seems like it is just that the heartbeat is not consciously perceived, but I don't know if it really stops.

Unconscious trance states are not ideal; maintaining awareness is the proper state for a meditator.

I have always been sensitive to astral emotions and other sensations. Due to my childhood environment, school life, and social interactions, I experienced conflicts during my teenage years, leading to a tendency to enter unconscious trance states. While I felt loved by my family, there were issues in my family environment that caused mental distress. I also faced conflicts with classmates and bullying from neighborhood children, creating a difficult environment. After moving to Tokyo for university, I distanced myself from such environments. However, I spent decades trying to resolve these traumas and avoid unconscious trance states. Now, especially since my Sahasrara chakra has become filled with energy, I rarely experience unconscious trance states, and I can say that I have almost completely resolved them. The process of resolving these traumas was gradual. Initially, they manifested as sudden trances in my daily life. Gradually, these sudden trances decreased, and eventually, they only occurred when I experienced stress or entered a "zone" state, bringing up traumas.

When I enter a trance, I connect with the unconscious, which can be considered the root of everything. In a state without trauma, I can achieve results and experience joy in the "zone" state. However, when I have trauma, it becomes strongly linked to the trance, and I lose self-awareness, unaware of what I am doing, sometimes engaging in actions or even muttering. A trance state with trauma is generally a sign of mental problems.

It seems that whether a trance is good or bad depends on whether it is a "zone" state without being trapped by trauma. However, entering a trance itself may not be a good thing. The basic characteristic of a trance is a lack of self-awareness. In my case, I would start in a state of no self-awareness, then transition to a semi-awakened state, and finally return to normal conscious awareness. In a state of no self-awareness, I am unable to understand what I am doing and have difficulty controlling myself.

Especially in the past 4-5 years, since I started yoga and meditation, the frequency of entering automatic trance states has significantly decreased, and I can now say that it is almost completely resolved.

From a young age, I experienced out-of-body experiences, which made me more connected to the astral world, and this, combined with mental instability, made it difficult to control.

However, when I investigated the reason why I was born, which I saw and understood during my out-of-body experience, it seems that this was the best possible outcome. There are parallel worlds where I could have been wealthier or without worries, but living such an easy life would not allow for spiritual growth, so I chose a more challenging environment. The fundamental purpose of life is to resolve karma and ascend towards enlightenment, and this choice was the best for achieving that purpose. Living a wealthy and comfortable life, at least in my parallel worlds, would not have allowed for as much spiritual growth.

From an external perspective, my life may have seemed mentally challenging, but looking at the bigger picture, my current timeline has led to the most spiritual growth compared to other timelines.

The most challenging stage for spiritual growth is when one passes through the astral realm of emotions or the unconscious. In my case, I have repeatedly interacted with the astral world since I was a child and experienced out-of-body experiences. However, I generally entered a "zone" state to interact with the astral world. The astral world is based on emotions, and it is both a "zone" state and a world of unconscious trance. The astral world starts as an unconscious realm but gradually becomes a conscious one. My interactions with the astral world, including past lives, have involved dealing with the world of astral emotions for many lifetimes.

However, the joys, sorrows, and precognitive abilities of the astral world are limited to the astral world itself, and they are insignificant compared to the realms beyond.

Life is essentially lived in the astral world, which is based on emotions. However, to move beyond that, one must reject the world immediately preceding it. To enter the astral world, one must reject the physical body, and to enter the causal world, one must reject the astral world of emotions. In my case, the process was somewhat rough, but now it seems that everything was perfect.

The astral world is a dangerous place where all sorts of spirits roam. In yoga and Buddhism, it is often referred to as a "demon realm," and some schools of thought advocate for living only in the physical world without venturing into the astral realm.

However, I believe that confronting the astral world and sometimes experiencing mental instability is a necessary part of spiritual growth at a certain stage. It is something that must be overcome. Spiritual practices that do not lead to mental instability are likely fake, and it is important to be aware of this. This is why the guidance of a true guru is necessary. Some people may overcome this in a few years, but in my case, I had to experience it thoroughly, and it took about thirty years. This was partly because I needed to resolve the karma of my group soul, which took time. Furthermore, I believe that this amount of time was necessary for learning and for verifying the steps on the path to enlightenment.

When people engage in spirituality, they often hear about achieving desires and resolving problems. However, in reality, simply wishing for something to happen often doesn't lead to the desired outcome.

Life is inherently perfect, encompassing both positive and negative aspects. Instead of dwelling on problems, it's more effective to address the issues at hand. This isn't about becoming a robot, but rather about transforming problems into opportunities for growth and resolution.

This approach, while seemingly a project management or business strategy, shares similarities with spirituality. In both, problems can be addressed through various options: solving them directly, resolving them through other means, mitigating their impact, or accepting them. While some problems may be insurmountable, accepting them is also a valid choice. Regardless of the chosen path, the situation remains inherently perfect.

People seeking guidance in spirituality often get stuck in a cycle of wanting to solve problems, but ultimately, they just want those problems to disappear. Similar to project management, clearly identifying the problem is the first step towards finding a solution. In spirituality, the answer often emerges intuitively, while in project management, it's derived through logical analysis. Both approaches can lead to the same outcome.

In a work project, simply wishing for a problem to disappear or wanting to solve it won't automatically lead to a solution.

Some spiritual teachers suggest that by wishing for a solution, it will manifest. While this may become true with spiritual growth, it often doesn't work for ordinary people. Some spiritual teachings promise that wishes will come true and improve life, but in most cases, nothing changes. Even for those who have progressed in their spiritual journey, actively changing reality through wishes is relatively rare. They tend to acknowledge events with a simple "ah" and effortlessly handle what others perceive as major problems. This is the basic attitude of someone who has embraced spirituality: they choose to solve, mitigate, avoid, observe, or accept problems, and only resort to wishing when they are truly powerless.

Therefore, it's generally best to live life normally without needing to force it to become "better." When life improves, it often happens naturally, prompting a feeling of "Ah, maybe life is getting better." The foundation is satisfaction with one's ordinary life, upon which additional positive experiences are built. Those who are unhappy with their current lives and seek a dramatic turnaround may find that such transformations are rare, and when they do occur, they are often unrelated to spirituality.

For those who have truly grown spiritually, such life-changing events become commonplace. However, these events occur not through deliberate wishing, but through a sense of inevitability and a feeling that "something good might happen." Positive changes unfold automatically, without the need for conscious desire. As a result, the desire for life to become "better" diminishes, replaced by a sense that improvement is natural or a feeling of confusion about whether things are actually "better" given that the entire experience has always been perfect. Even when problems arise, they are perceived as perfect and wonderful if they are not experienced as suffering. A truly happy life is one where problems are either resolved, mitigated, or simply accepted without causing distress.

There was a woman near me who, after being told about healing, started doing it easily and quickly became old. I haven't seen her recently, but there are always people who do something similar to healing and end up losing their own aura and becoming old, or whose energy levels decrease, leading them to become negative.

There are two ways to do healing: one is to give a part of your own aura, and the other is to use universal energy that comes from somewhere unknown, such as the "heavenly aura."

If you do the former, you lose part of your own aura. However, people can accumulate or draw out energy themselves, so even if it's depleted, it will recover after a while. However, there are people who repeatedly heal others until they become depleted, then rest to recover their energy, and then do healing again. I sometimes think, "How can you go to such lengths to do healing?" But it's their personal freedom, so I don't usually say anything to them. They probably have their reasons for doing it.

When using your own energy for healing, there are also combinations of the two methods mentioned above. You can take in heavenly energy through yourself and then give a part of your own energy to heal. In this case, you are just a conduit for energy, so your aura doesn't usually decrease rapidly. However, that depends on the balance between the amount of energy you give and the amount you take in. It's possible that your aura decreases, or that the energy you take in from the heavens is greater than what you give, and you become energized.

When taking in heavenly energy, it's easier to heal the other person if you first take it into yourself. However, it's better to connect the heavenly energy directly to the person you're healing, as this prevents your aura from mixing with the other person's aura, which could expose you to the negative karma of the person you're healing.

To take in heavenly energy, you first create a pillar of light and send energy straight up from yourself towards the heavens. Then, you extend your right hand as if reaching out to the heavens and work on the root of the heavenly energy, slightly changing the destination of the energy that is coming to you, creating a channel like a waterway, and extending the energy straight to the person you're healing in front of you. If you repeat this intention and energy manipulation several times, sometimes the energy channel connects, and heavenly energy begins to flow to the person you're healing. Once it's connected, it's relatively easy. You just need to make slight adjustments to maintain the energy channel, making sure the energy doesn't dissipate and that the energy channel is clear and flowing. By maintaining the channel, the healing progresses.

In reality, I don't really know where the heavenly energy is connected. I apologize, but that's the answer: I don't know. However, when you reach out to the heavens, the energy extends, so I guess that's how it works. The answer may come someday, but the root of the heavenly energy remains a mystery.

Healing can be done using energy that exists abundantly, even if we don't fully understand it, or using the aura stored within ourselves. There are also combinations of these methods. However, in either case, using your own aura consumes it, and if you consume too much, you will become old.

There are many spiritual teachings in the world that promise quick riches, but they are generally not effective.

Originally, spirituality is not about making money. While it's possible that someone might accumulate wealth as a "result" of not spending much money, or that excess funds might unexpectedly grow through investment, the core of spirituality is not about making money. Instead, it's about overcoming desires, which leads to reduced spending, leaving more money available, which can then be invested and potentially grow.

However, many spiritual teachings focus on making money as the primary goal. When people are asked why they need money, the answer often stems from "desires." If the desire for money is the driving force, even if that desire is temporarily fulfilled, the money will quickly be spent to satisfy that desire. In a sense, it's a manifestation of the desired reality.

Conversely, the traditional advice of wealthy people, such as "save money and live frugally," is based on spiritual principles. It's about controlling desires and living a simple life, which is essentially a spiritual practice.

If someone lives a spiritual life, controls their desires to some extent, reduces their expenses, and has a regular income while living a normal life, they are unlikely to face severe financial difficulties. Of course, there are exceptions, and some people may find that even a frugal lifestyle is not enough. However, the true reasons for poverty can only be understood by examining each individual case. The basic principle of spirituality is to control desires, reduce expenses, and live a happy life.

To achieve this frugal and happy life, one should seek to eliminate what is lacking and remove obstacles. If desires are the problem, they need to be addressed. However, as mentioned earlier, many spiritual teachings promise quick riches, which often leads to people being misled.

Ultimately, spirituality does not guarantee wealth. Earning money is done through regular work. Any excess money can be invested, and sometimes it grows unexpectedly, while other times it is lost. This is simply a matter of managing surplus funds. The fundamental principle is that people earn money through their daily work, not through spirituality.

While it is true that someone who has truly advanced in spirituality might be able to manifest wealth, this is not something that applies to most people.

Some people claim to be able to "program" the subconscious mind to make money. However, in most cases, this "program" is actually designed to "spend money," not to earn it. This is not the point. Even if someone does manage to earn money through such a program, if it's ultimately used to fulfill desires, it's just a program for satisfying those desires. It's a cycle of earning money, spending it on desires, and then needing to earn even more money to satisfy new desires. Is that really something to strive for? If the sole purpose is to satisfy desires, then such endeavors are trivial. While I don't stop others from pursuing such things, it's simply not something that interests me.

Instead of focusing on controlling desires and reprogramming the subconscious, true spirituality involves transcending desires and contributing to a larger collective consciousness, whether it's a community, a nation, or something even greater. When one transcends desires, the focus shifts from personal gain to contributing to something larger. This is the fundamental principle of spirituality.

Previously, when my consciousness disappeared during meditation, I often felt a haze in my awareness, and my consciousness would drift away, disappearing into a vortex of thoughts. However, as my consciousness became clearer, I experienced fewer instances of my consciousness drifting during meditation. Recently, I have entered a different type of unconscious state during meditation.

This is difficult to explain, but previously, my consciousness would drift away during meditation, and my consciousness would disappear as it merged with the vortex of thoughts. This may have been a kind of samadhi, a state of union, in the emotional and thought realm of the astral dimension. However, that dimension of samadhi was merely a union of emotional thoughts, and not a union of a higher dimension.

On the other hand, recently, as my meditation has progressed, I have been going back and forth, sometimes progressing a little and then returning, but basically, I have been making steady progress. As a result, emotional union has become less and less common.

It can be compared to a state where consciousness disappears due to emotional union, but it was more like a state of union where consciousness is enveloped by the whole, becoming a whole astral consciousness. It was certainly a state of samadhi, but there are different levels of samadhi in the astral dimension, the causal dimension, and the Purusha dimension, so experiencing samadhi in the astral emotional realm is not that significant.

Recently, my intellect (Buddhi) has been becoming more dominant than my emotions. In terms of aura, this means that the Sahasrara chakra is being filled with energy. Even if it is not completely filled, a certain amount of energy in the Sahasrara chakra allows the intellect (Buddhi) to function effectively.

In that state, when my consciousness approaches a higher level, my consciousness disappears.

When I say "consciousness disappears," it may be misleading, but I become unable to perceive it with my conscious mind.

If I slightly revert the state because I cannot perceive it with my conscious mind, I can perceive it again. However, if I try again, fill the aura, and bring my consciousness closer to a higher level, my consciousness disappears again.

This is different from when my consciousness disappeared during the astral state and I emotionally merged with the surroundings (samadhi). In this case, my conscious mind only perceives that I am merging with something that I cannot perceive.

That something can be called a higher consciousness or a higher-dimensional consciousness. However, that higher-dimensional consciousness is difficult to perceive with the conscious mind.

Some books mention that initially, one cannot perceive it in a trance state, but after a few years, one can perceive it with the conscious mind. So, this may be a matter of time.

Currently, when my consciousness reaches a higher level, it disappears from my conscious perception, but there is definitely some kind of consciousness there, and it feels like a higher consciousness is intending or recognizing something. However, I only feel that, and I cannot grasp it specifically. The moment I feel it, my conscious mind stops working, and I cannot perceive anything further.

However, after finishing meditation, I realize that something has happened, but I can only vaguely remember the details at that moment, just like a dream, and I quickly forget it.

Perhaps, just like the skill of perceiving dreams, a skill of perceiving meditation is needed. Or, it may be that this skill will develop as meditation progresses. For now, my meditation has become a state where my consciousness disappears and I enter an unconscious state.

Mainly, there are two stages: the astral dimension, which involves emotional states, and the causal/karana dimension, which represents a personal state of stillness. It seems that a "shell" is broken in each of these stages.

Initially, it starts with focusing on suppressing emotions. When you concentrate and the "shell" of emotions breaks, you can relax. This is the stage where a person with rich emotions moves beyond emotions and enters a state of stillness.

At that point, it is still a personal state of stillness, but as the stillness deepens, the "shell" of personal stillness seems to break, and it transforms into a spatial awareness.

Yoga practitioners, monks, and those in Buddhist traditions primarily deal with the former stage, which involves emotions (the astral dimension). The goal is to suppress emotions and reach a state of stillness.

As often said in Buddhism, even if an emotion is pleasurable or painful, it is temporary, and suffering arises from attachment to those temporary things. While this is true, it mainly refers to the stage of emotions (the astral dimension).

Even if someone progresses in their practice, moves beyond attachment to emotions, and reaches a state of personal stillness, it is still a personal state of stillness and has not yet been elevated to spatial awareness. However, many traditions consider reaching a state of personal stillness as enlightenment (similar to becoming an Arhat). Nevertheless, this is still within the astral dimension.

In the past, I was confused about these concepts, but I now understand that the astral dimension, which involves stillness, and the causal/karana dimension, which lies beyond it, are different. Many traditions consider reaching the causal dimension as enlightenment, but I believe that it is not true enlightenment. While one may have progressed in their practice, they have only reached a state of personal stillness in the causal dimension. At this stage, one might be able to sense the emotions of others or have some knowledge of the past and future, but it is limited. There are many yoga practitioners at this stage who have not completely overcome their emotions. They temporarily overcome the astral dimension through meditation, but they reach the stillness of the karana dimension, which is a state where logic (intellectual sense) also functions. However, they often remain in a state where logic is temporarily dominant.

There is a transition from temporary states to a constant state, but many people tend to remain in temporary states.

The reason why reaching a state of stillness is considered the goal is probably because the initial goal was to be free from suffering. The goal is almost determined by the initial goal. Even if one could have gone further, if they consider that state as the goal, it becomes the goal, and they stop progressing beyond the state of stillness.

However, in reality, a state of stillness is still veiled, and one is not yet close to the divine.

Initially, it starts with removing the veil that is placed over emotions. Since emotions are in the astral dimension, one moves from there to the world of stillness and logic (where logic is dominant), which is the causal dimension (karana dimension). Even if one reaches a state of stillness in the karana dimension, it is still a veiled state.

In spiritual teachings, it is often said that "a veil is placed over consciousness." This mainly refers to the veil between emotions and the state of stillness. However, there are actually two veils.

In both of these states, relaxation deepens as the veils are gradually removed.

When one is immersed in the vortex of emotions, they are tense. By meditating and focusing on the forehead, the veil that is placed over those emotions is gradually removed, and as the veil is removed, relaxation deepens, and the degree of stillness increases.

After reaching a certain degree of stillness, the veil that is placed over the state of stillness is gradually removed, and one gradually transforms into a spatial awareness, which can be roughly described as a spatial god. This is a gradual transition.

In my case, I am currently in a stage where the veil over the state of stillness is gradually being removed, and I am gradually glimpsing spatial awareness, but it has not been completely removed. Overall, I believe that I am following a similar progression.