There are various forms of chanting, including chanting "Om" aloud or silently. Recently, in my meditation practice, the silent chanting of "Om" has naturally evolved into a practice of deep awareness.

The basic form is chanting "Om" aloud. There are often opportunities to chant "Om" at the beginning of a chanting session or during other activities.

Next, there is the silent chanting of "Om" in the conscious mind. In this case, the "Om" resonates throughout the head, primarily on the outer surface, and sometimes accompanied by vibrations in the forehead. The sensation of a slight vibration in the forehead seems to be primarily due to the vibration of energy in the subtle dimension.

On the other hand, there is a deeper form of chanting "Om" that arises from the deep consciousness, subconscious, or unconscious mind. In this case, the "Om" is emitted from a point slightly above the back of the tongue, in the center of the brain, and the vibration spreads upwards throughout the head. This vibration has the effect of gradually filling the aura throughout the head, along the skull, and even reaches the Sahasrara chakra, even if the aura has not yet fully reached it. At the same time, the aura fills every corner of the head, as if an airless balloon is gradually inflating, and as the aura fills, consciousness becomes clearer.

In the morning, when consciousness is not yet clear, or in the evening, after a day of activities when consciousness is slightly clouded, chanting this deep "Om" mantra can restore clarity to consciousness and enrich daily life.

In reality, this deep "Om" is no longer just "Om," but rather a vibration that overflows and emerges from a deeper place. It may no longer feel like "Om." However, by aligning oneself with this vibration emerging from the depths, it resonates with the aura as if it were "Om."

This deep "Om" is felt only within the head, and not externally.

This deep "Om" is different from the high-frequency sounds perceived as "Nada" sounds. While "Nada" sounds are relatively high-pitched and have a basic "pee" sound with irregular changes, this deep "Om" is felt as something that is both sound and a form of vibrational transmission, emerging from a deeper place. By aligning one's consciousness with this basic vibration, it is, metaphorically, "Om," and by aligning one's consciousness with this deep "Om," the aura naturally fills and consciousness becomes clear.

If you continue meditating, the vibration of the deep "Om" and the physical vibration of the body, which is a slightly larger vibration, begin to connect and resonate. The vibration of the deep "Om" becomes a slightly larger vibration, and the physical vibration becomes a more pronounced movement.

This resonance gradually becomes stronger, but suddenly, the vibration is interrupted, as if a ship tied to a pier cannot move any further towards the shore. This is accompanied by subtle shocks in various parts of the body, and the meditation state ends. I wondered what this was, but perhaps the chakras are not yet able to withstand such strong activity, and I may need to gradually get them used to it. When exploring the chakras, I found that there are places within the chakras that resonate with the same deep "Om" as the head. I have always perceived chakras as points of energy, but it seems that there are actually deeper places where the chakras resonate. I think it would be interesting to explore these areas further in the future.

Previously, I was quite negative about this, and I tried to prevent my aura from being drained by cutting off the etheric cords. However, recently, I've become faster at recovering, and there are more situations where, even if someone doesn't have malicious intent or has a spiritual mindset, my aura is passively drained. I've started to think that maybe it's not always something to be considered a "bad" thing. My perspective has changed.

However, when it comes to people at work who are like energy vampires and lack spiritual awareness, I still use defensive measures like cutting off etheric cords. But, for those who are not malicious, I've become more willing to accept it.

Even if someone drains my aura and I look tired (when I look in the mirror) or have a temporarily aged appearance, I recover quite quickly after eating or resting, so I don't think it's something to worry about too much. Of course, it depends on the person.

Recently, I went to a spiritual exhibition, and there was someone who was offering healing at a low price. Since it was healing, I decided to try it, but it seems they haven't been doing healing for very long. They might have been trying to heal, but they completely drained my aura (laughs).

Well, in cases like that, they probably don't have malicious intent. However, it's an example of the person doing the healing becoming energized. When I talked to them, they said they used to be bedridden and recovered after learning healing, and started healing themselves. But, I think that's because they're unconsciously receiving energy from others. That's something that happens quite often.

Healing is fundamentally based on connecting auras, especially at the etheric level, so that energy is equalized, and energy flows from a person with higher energy to someone with lower energy. Therefore, when someone says they're "healing," if a person with low energy connects with someone, the energy can flow back to the healer.

That's a fundamental principle, but I'm interested in how energy flows, so I sometimes try it out. After it's over, I feel tired. However, I'm generally energetic, so the effects aren't significant. But, when I walk, I suddenly feel unsteady, and I quickly recover by eating and drinking. It recovers that quickly, so it's not a big deal.

Also, accepting the tired aura of others is a form of practice based on compassion. In reality, I intellectually understood that, but I felt like it wasn't for me and rejected it. However, recently, I've started to think that maybe it could be something that's okay for me.

However, as I mentioned before, there are two types of healing: connecting your own aura and channeling energy from the heavens. Even when channeling energy from the heavens, there are cases where your own body is used as a conduit, and cases where the energy from the heavens is directly channeled. When your own aura is not affected, it's when the energy from the heavens is directly channeled. Well, most spiritual people use their own bodies for healing, so depending on the energy level, you might have your energy drained. Some people say it's better not to do it. However, I sometimes do it, half out of curiosity and half out of research.

I used to think that the best way to heal was to channel energy from the heavens directly to the other person without using your own aura. But, recently, I've been wondering if maybe that's not the case, and that perhaps accepting the energy is the true compassionate form of healing. However, it's quite difficult to do, so I haven't actually done it yet.

Also, at this exhibition, I received counseling about my meditation skills and techniques, as well as about my family and relatives, and it was quite insightful.

It seems that, although I knew it, I'm still not enlightened. Of course, that's to be expected.

When I read books, there are many things written, but now I think that this is a very simple thing, a state of "nothingness."

When I talk about "nothingness," I have experienced different states before, and the disappearance of consciousness was "nothingness," but regarding the first "nothingness" I experienced, the pleasant state was interrupted by the sound of "nada" a few days later, forcing me out of the state of "nothingness." A long time ago, when I was a beginner in yoga, I first experienced "nothingness." In that stage, "nothingness" was the absence of conscious awareness, and the subconscious mind had not yet surfaced. Therefore, when conscious awareness disappears, it leads to a state of emptiness and depression. Even so, there was a small awareness, "pleasant" and "restful," and at the same time, I maintained the state of "nothingness" by strongly suppressing conscious awareness. However, the sound of "nada" forced me out of the state of "nothingness."

After that, I went through several stages, and a deep awareness emerged that did not allow me to enter a state of tranquility, and for a while, I seemed to be away from "nothingness."

Therefore, "nothingness" was something that I considered to be "already finished" for me.

However, recently, I have once again confronted the state of "nothingness."

This happens when I am meditating, and the aura fills the Sahasrara chakra, preventing distracting thoughts. However, in that state, only logical thinking, which is the "Buddhi" in yoga, is active, and only the rational consciousness is working.

This state is suitable for analysis and making objective judgments, but in meditation, even "Buddhi" needs to be transcended. This is because "Buddhi" is at the level of the causal body, and the causal body has not yet reached the true self, "Atman." While it is possible to see things as they are and understand them deeply by using "Buddhi" at that stage, it is only at the level of the causal body.

Even in this state, conscious awareness is already in a state of "no thought, no intention," and only the thoughts of "Buddhi" that are consciously used come to the surface of conscious awareness. However, even those consciously used "Buddhi" thoughts become an obstacle to reaching enlightenment.

Even in this state, distracting thoughts occasionally enter due to fluctuations in the aura, and I quickly adjust the aura or become aware of it to maintain the state of "no thought, no intention." However, it seems that, as a key point for the next stage, it is necessary to stop even the "Buddhi" that is consciously used.

And, I recently think that this stage is what is described in the eighth figure of the "Ten Bulls," "Man and Bull Forget Each Other."

Simply being in a state of "no thought, no intention" at the level of "emotions" is a state of "no thought, no intention" in the astral dimension. Even if you achieve that, it can be called "nothingness" in Japanese, but by simultaneously adding the "nothingness" of the causal dimension, which is the cessation of "Buddhi," the eighth figure, "Man and Bull Forget Each Other," can be achieved.

Although there are many things written in the explanations, it is because they are mixing the astral and causal dimensions. It can be easily understood if you consider that the "nothingness" of the astral dimension, which is the absence of emotions, is added to the cessation of "Buddhi" in the causal dimension.

At this stage, you can only faintly perceive something, and basically, it is a state of meditation where "no thought, no intention" continues. Sometimes, instability occurs, causing discomfort or fatigue, and distracting thoughts appear, but basically, a stable state of meditation continues.

At this stage, even if there is something perceived, it is only something faint, and that is why the figure in the "Ten Bulls" is just a plain white circle.

In the previous stage, the "nothingness" achieved only by the absence of emotions in the astral dimension feels like "black." Being "black" and becoming "nothingness" is the astral dimension, which is the absence of emotions.

At this stage, which is the eighth figure, "Man and Bull Forget Each Other," in the "Ten Bulls," the vision during meditation appears to be faintly glowing. Although I have seen light in various situations, if it is simply a state of being illuminated, I have seen light even before this stage. However, the light here is not like a flash of a temporary light source, but rather like an ambient light, not a direct illumination, but something that seems to be reflecting and making the whole thing brighter. It seems to be moderately illuminated, not too dark and not too bright.

Looking at the diagram, it seems that if this state continues for a while, consciousness will advance to the next stage. So, for now, I will continue this "emptiness" meditation.

Because it is literally "emptiness," there are not many changes or things to write about. If this state of "emptiness" continues for a while, there will be even fewer things to write about, but that is unavoidable. So, I will continue this for a while.

(The photo is from "The Ten Bulls Diagram Meditation Method" by Ichio Kobayashi.)

For the past few days, I've had a feeling that I haven't been able to completely relax. While I've been trying to reach a state of mental emptiness, I've felt that something was lacking in achieving a state of perfect stillness.

I've been wondering what it is. Even though I've been practicing "mindfulness meditation" by filling my aura from the top of my head, stopping rational thoughts, and trying to become "empty," I still feel that I haven't reached the state of perfect stillness.

While reaching a state of perfect stillness has become relatively normal recently, for the past few days, I've felt that I haven't been able to reach that state.

I've been wondering what's going on, but I thought, "It's okay," and continued meditating. Suddenly, without any warning, I felt a "jolting" sound and a slight shifting sensation in the middle of my head, near the back of my throat, on the tip of my tongue, and slightly above the back of my nose. Immediately after that, the tension eased, and I felt a deeper state of relaxation.

I hadn't realized that I was tense, but when I relaxed further, I realized that my previous self had been slightly tense.

I feel that the energy flow in the center of my head has become smoother. Along with my head, I also feel a subtle "expansion" in my heart chakra (Anahata).

I suspect that the energy channel in the center of my head was blocked, making it difficult for energy to flow.

There's also a possibility that this blockage has been present for a while and has recently become more pronounced. At the same time, I think it's more accurate to say that it's a process of "taking two steps forward and one step back," constantly growing through repeated cycles.

Comparing my recent slightly tense state to my previous state, I feel that I was more relaxed before. However, with the slight tension, and then with this experience of releasing that tension and becoming more relaxed, I feel that I've reached a state of relaxation that's even deeper than before. It seems that growth doesn't always happen in a straight line, but rather through a cycle of moving forward and then slightly retreating.

Since the area around the head is easily blocked in daily life, I think it's important to maintain it regularly. Therefore, I will continue to monitor my condition.

In this experience, I didn't do anything particularly different during meditation. I was simply focusing on my forehead or chanting "Om" with deep awareness of my chakras. It was the result of ordinary focused meditation that this unexpected change occurred.

This might be a "granthi" (blockage or knot) on the energy channels, as mentioned in yoga. This area is near the "Rudra granthi" or "Shiva granthi." While I've felt a strong pulse and throbbing in areas like the back of my head, the back of my neck, or even the skin near my forehead, it was a strong throbbing sensation, not the "jolting" sensation I felt this time. So, it's possible that what I experienced before was not the Rudra granthi (or Shiva granthi), but this one. Perhaps, previously, the energy channels around the head were opening, while this time, the central channel has opened. Until now, energy has been flowing through my head, but sometimes it felt difficult. Now, I feel that energy is flowing from my head to my heart chakra (Anahata). While I've felt the sensation of energy flowing for quite some time, this time it feels like a direct connection. I feel that this connection will become even stronger in the future. I'll continue to observe and see what happens.

Recently, I felt a "jolting" sensation in the middle of my head, and it seems like something changed in my Rudra Granti (Shiva Granti). After that, I continued to feel like something was moving when I moved my head or neck in my daily life. It feels like something is adjusting, perhaps a bone in my head.

Furthermore, the headache I'm experiencing is a little different from a typical headache, and it's also different from a migraine. It feels like something physical is actually changing inside my head, and accordingly, the shape of my head seems to be changing, although I think it's a subtle change because I don't see much difference when I look in the mirror.

This might be equivalent to the 8th level of the Light Body, and at that stage, the pineal gland and pituitary gland are said to actually grow.

In the 8th level of the Light Body, the pineal gland and pituitary gland, which are normally about the size of a pea, begin to grow and change shape. As they grow, you may occasionally feel a sense of pressure in your head. During this process, you may or may not experience headaches intermittently. "Light Body Awakening"

At this stage, the energy field is said to change, and in reality, I think I've been experiencing symptoms similar to the early stages of this level for some time now, but perhaps this recent experience is actually what corresponds to it? What do you think?

I think what I felt before was the emotional aspect of the astral body, while this time it feels like the logical aspect of the causal body. Sometimes it's difficult to distinguish between the astral and causal bodies in spiritual or yoga practices, but it becomes clearer when you separate them.

I think I reached the 8th level in terms of the emotional aspect a while ago, and I'm gradually achieving the intellectual thinking (Buddhi) aspect.

In particular, regarding the fine details of cognition in daily life, I don't think my cognition has changed much recently, but the amount of effort required for that cognition seems to have decreased. I feel that the need for conscious effort has decreased when moving my limbs or perceiving my surroundings, and that it has become more natural. When moving my limbs, I can perceive the movement without having to consciously intend it, and the same is true for my perception of my surroundings. I can perceive details without having to consciously intend it. This is probably a matter of degree, and of course, I was able to perceive things from the moment I was born, but since I started meditating, I've had a slow-motion perception of my surroundings. Initially, I could consciously intend to perceive it, but that effort has gradually become unnecessary. And I think this is related to the stillness of the intellectual thinking (Buddhi), and as the intellectual thinking becomes stiller, my perception becomes more natural.

Added on 2023/4/21
... At that time, I thought I might already be at the 8th level, but it seems I wasn't actually at the 8th level yet. While you could say that what I felt was a precursor, I don't think I had actually reached the 8th level.

2024/9
→ To be continued

Professor Honyama was originally a student of philosophy and is knowledgeable about it. In a book I happened to see, there was a description of the differences between Kant and philosophers before and after him.

Socrates and Plato clearly possessed a higher level of cognitive ability, leaving behind statements such as "intuition of ideas," which is to see things as they truly are. On the other hand, Kant and his disciples' lineage were based on the premise that such intuition does not exist, and because they only explored consciousness connected to the body, the scope of philosophy narrowed.

Specifically, this is explained in relation to the "Colonna dimension," as Professor Honyama says.

(Beyond the Colonna dimension), "the mind, rather than being in the dimensions of imagination, emotion, and sensation, can, although not completely, gain intuition of truth and see facts as they are." Plato calls this "intuition of ideas." Philosophers like Kant argued that humans cannot have intuition and can only perceive things through the senses. (Omitted) They considered such a world as the "world of things-in-themselves." "Honyama Hakushi Zenshu 8."

This explains why, even though it may not be the case for everything in the modern era, when I hear the word "philosophy," the first image that comes to mind is the kind of logical arguments that have been worked out in the head, because philosophers after Kant developed philosophy in a dimension connected to the body.

Socrates could hear the voice of a divine spirit, the "daimon," and Plato, as Socrates' disciple, essentially argued the same thing. I think that philosophy at that time was often described as mystical or spiritual, but even when I listen to modern philosophy, I personally find it lacking in persuasiveness because it seems to be just mental exercises.

In meditation and spirituality, the term "as is" is used, but there are two types: one is to understand it logically with the mind (what is called "buddhi" in yoga), and the other is to perceive it directly without logic.

These seem similar but are actually different, with only "buddhi" or only direct perception.

There is also a stage of emotional sensitivity. However, growing from that stage to "buddhi" allows one to experience "as is," while perceiving "as is" directly without logic results in a different experience.

If it starts with emotions, it takes time to reach "buddhi," so initially, one may be far from "as is" and may need help from others. On the other hand, if one starts with direct perception, the answer lies within oneself, so one first recognizes "as is" and then, if necessary, uses the mind ("buddhi") to solve problems. In this case, direct perception is used first, and then, if necessary, the logic of "buddhi" is used. However, direct perception exists in the causal dimension, and "buddhi" also exists in the causal dimension, but their roles are slightly different. Direct perception first perceives in the causal dimension.

* Emotional sensitivity in the astral dimension.
* Logic ("buddhi") in the causal dimension, perceiving "as is."
* Direct perception in Purusha or Atman ("as is").

There are cases where it starts with emotions and reaches "buddhi," and cases where "buddhi" is used based on the causal dimension's direct perception. Since direct perception arises beyond "buddhi," the direct perception in the causal dimension and the direct perception in Purusha are different, but both can be considered "as is."

"Buddhi" thinks about "as is" based on direct perception, but direct perception is also working, although not consciously recognized by the conscious mind. However, in appearance, "buddhi" may be primarily working.

In the case of direct perception in Purusha, "buddhi" basically does not work, and one directly recognizes the essence of things.

First, there is the stage of emotions (astral dimension), then the stage of logic and reason ("buddhi") (causal dimension), and then there is the stage of Purusha or Atman. When one escapes from being caught in the whirlpool of emotions, one passes through the logic of the causal dimension and then reaches the stage of Purusha or Atman. When one escapes from the whirlpool of emotions and enters the world of logic ("buddhi") in the causal dimension, one finds the root cause through logic. However, the causal stage is still a logical perception, so at that stage, one is still caught in the whirlpool of thoughts.

On the other hand, at the stage of Purusha or Atman, the whirlpool of thoughts disappears, and consciousness becomes a "world of stillness," directly recognizing how things appear before one's eyes. At that time, it is like the expression "The sound of the bell of Gion-dera, the echo of impermanence," and one can vividly recognize the reality of the world.

While "buddhi" is at the stage of "thinking" or "understanding" "as is," the stage in Purusha or Atman is the stage of "directly perceiving" or "cognizing" "as is."

Recently, I have experienced a state of stillness, which I believe corresponds to the "non-thought, non-dualistic" state.

At this point, one can truly appreciate the essence of the verse, "In the dark night, when the raven's voice is heard, I yearn for my father who was before my birth." (From "Faith and Zen" by Yuichi Abe). This is a state of stillness.

I entered this state some time ago, but it was not always stable, and thoughts would often intrude, preventing me from fully experiencing the stillness.

Recently, the state has become more stable, although I am not sure if it is complete. I have a general understanding of this stage.

The foundation of this state is the stability of the astral dimension of emotions. This is the basis, and the stability of the intellectual aspect of the mind, or "buddhi," in the causal dimension is also essential for achieving stillness.

Initially, it started with the stability of emotions and distractions. Then, the astral dimension of emotions became stable, and occasionally, the causal dimension (buddhi) would also become stable. This process has often involved periods of progress followed by setbacks, like taking two steps forward and one step back. However, gradually, the stability has deepened.

This state is similar to the one where the Buddha, during his practice, judged it was "not enlightenment" and left his teacher. Some Buddhist schools consider this state optional rather than essential. Personally, I wonder if it is possible to reach enlightenment without going through this stage. Even though I am not enlightened, I feel that the Buddha's story is a judgment made by later generations, and some schools seem to gloss over this stage.

The "form" corresponds to the world of sensory experiences, which is the astral world. This world includes emotions and sensations related to the senses. Going beyond this, "formlessness" refers to the world of the mind, which includes not only unorganized distractions but also organized thoughts, or "buddhi." The state of "non-thought, non-dualistic" transcends both of these.

Some Buddhist schools claim that enlightenment is possible without addressing the mind (primarily "buddhi"). While it is true that, from the perspective of enlightenment, everything is transcended, including the mind, it is unclear whether someone who is not enlightened can reach enlightenment without going through the stage of "non-thought, non-dualistic."

It is true that, from the perspective of enlightenment, whether the mind is still or moving makes little difference. However, as a step in the practice, it seems that stillness of the mind is a necessary step to progress to the next stage or dimension. Confusing the explanation of the state of enlightenment with the method of practice can lead to misunderstandings.

From the perspective of enlightenment, whether the mind is still or moving, whether there are emotions or not, it makes no difference. This is the state of being, and it is characterized by a consciousness that transcends one's own emotions and mental activity.

However, to reach enlightenment, it is necessary to go through the stages of "stillness." First, one must suppress and still the emotions in the astral dimension. Then, one must suppress and still the "buddhi" (intellectual thought).

This is a method of practice. The criticism that some schools make, such as "What is the point of trying to still the mind?" is primarily a criticism of the method of practice, not of the state of enlightenment. The state of enlightenment is indeed true, and whether or not one tries to still the mind has no effect on the state of enlightenment. However, each school has its own way of practicing.

That being said, there is a story that when one is immersed in this state of "non-thought, non-dualistic," occasional clouds or obscurations may arise, leading to a state called "Meijinjo". Personally, I believe that while such a blurred state may exist, it is unlikely that one would fall into that state for an extended period of time, as it often feels unpleasant.

After that, when the clouds completely clear, it becomes the state of "Kongajo". I have not yet reached that state, so perhaps I am not there yet. What do you think?

In spirituality, it is often said that this reality is like a dream.

There is a stage where one realizes that the quality of dreams and this reality is actually the same, but in reality, it is rare to actually experience it.

One example of experiencing it is the switching of timelines.

A timeline is created when consciousness exists (when consciousness is focused), and a dream is quite close to being a state where one temporarily goes to a place far away from where one is currently (where one is currently focused). However, in the case of dreams, there is almost no physical substance, which is different. Even in dreams, if one looks at another timeline, there may be physical substance.

When a timeline switches, the original timeline becomes like a shadow. And from the perspective of the timeline to which one has moved, the original timeline is perceived as a dream.

Since timelines are created by spreading from a certain point like ripples, when consciousness spreads from a certain point in time, both timelines still exist. However, when a certain timeline becomes dominant, the original timeline gradually becomes a thinner consciousness like a dream, and when people's consciousness completely separates from the original timeline, it becomes quite transparent, and although it may not completely disappear, it becomes a kind of frozen state, and the passage of time almost stops. Because consciousness is not sufficiently reaching, the future cannot be recognized.

And when it is forgotten, that timeline no longer progresses, but because there are so many people, some memories remain, so in addition to the situation where timelines are constantly being rewritten, memories of past timelines also remain.

There are cases where it is completely forgotten, and on the other hand, there are cases where that timeline remains in the corner of one's mind as a homework assignment. In that case, it is perceived as if time has been frozen, and even if one switches timelines, it remains as a homework assignment, and after studying in another timeline, one may repeat the same life (which could even be a different gender) and return to the time and place where it was a homework assignment to redo it.

Depending on the maturity level of a person's soul, if one is reincarnating to learn, one may temporarily stop the current timeline and learn in another life, and then start over from the middle of one's life.

On the other hand, there are also many cases where one completely moves to another timeline and discards the original timeline.

Even if it seems like one has reached a dead end and the game is over, as long as life continues, there is always some kind of solution, and sometimes one learns in a temporary timeline to find that solution.

Sometimes, one may rewind time a little bit when they are deceived by someone or something goes wrong.

When one cannot see the future, it is because that future does not yet exist, and by allowing physical time to pass, the future is created, and then, that created record becomes understandable by consciousness that exists in an astral state across all time axes, so in terms of the time axis, it is as if one's consciousness at a slightly earlier point in time is seeing the future, and making judgments based on that future at that point in the past.

When one doesn't know what will happen, one can find out by actually moving time forward. From the perspective of spirits, when one moves time with consciousness, reality is created as a single timeline. Based on the result, if it seems like it will go well, one chooses that timeline. After choosing, one consciously recognizes the details of the process leading up to that point, just like choosing a movie or drama. If one sees the future and thinks it is not good, it is similar to just seeing the title and synopsis of a movie or drama without actually watching it.

Including such times, all timelines that one is not focusing on are perceived as dreams, and in reality, timelines where one is not present are like dreams, and if no one perceives them, they will eventually disappear.

I focus on the space between my eyebrows, waiting for the state of stillness.

Instead of wishing for or strongly intending to reach the state of stillness, or even imagining it, you can somewhat expect, somewhat predict, or somewhat intend to reach it. However, fundamentally, there is no need for such desires; simply focus on the space between your eyebrows.

After a while, the state of stillness will arrive, but if you have only recently started meditating, you may not easily reach that state. That is simply how it is. So, let's proceed assuming you have reached the state of stillness.

By the way, there is a method called "prayer" in meditation and contemplation. However, prayer before reaching the state of stillness is merely conscious thought and has not yet reached the level of "prayer." The basic principle is to focus and reach the state of stillness, and then "prayer" will become effective. However, reaching the state of stillness is necessary.

You can end your meditation after reaching the state of stillness, but if you continue meditating, energetic changes will appear.

Initially, either Ida or Pingala will be activated. Ida and Pingala are the names of energy channels in the body, as described in yoga. Ida runs on the left side of the body, and Pingala runs on the right side, from the lower body to the upper body. Ida has a cooling property and is symbolized by the moon, while Pingala has a warming property and is symbolized by the sun.

Specifically, you may feel pressure or warmth on either the left or right side of your body. For example, feeling a slight pressure and swelling around the cheek is often a sign that Ida and Pingala are being activated.

Depending on the day, for example, you might initially feel swelling on the right cheek, and as that energy flows along its route, you may feel a distinct "line" extending from the cheek to the upper and lower parts of the body. After feeling it on the right side, if you continue meditating, you may also feel it on the left side.

As yoga teaches, it is essential to maintain balance between the left and right sides. Therefore, focusing only on the right or only on the left is not ideal, and it is better to continue meditating until balance is achieved.

When the balance between the left and right sides is established, it means that both Ida and Pingala are being activated. In that state, energy begins to flow into Sushumna, which runs along the central spine.

Yoga places particular importance on Sushumna. According to the theory taught in Kriya Yoga, Sushumna does not exist in isolation, but moves when Ida and Pingala are balanced. This is true.

By continuing to meditate while maintaining the balance of Ida and Pingala, you will begin to feel a subtle flow of energy into Sushumna.

For now, that is all I have experienced, but I will continue to explore these changes further.

First, we will focus on meditation in the area between the eyebrows to aim for a state of stillness. At the same time, we will activate the Ida and Pingala channels.

At this time, sometimes the state of stillness comes first, and other times the activation of Ida and Pingala comes first. However, it seems that when Ida and Pingala are not very active, only the state of stillness appears.

Therefore, basically, I think that the state of stillness comes first, and then Ida and Pingala, but even before the state of stillness, Ida and Pingala can be activated if they are already active.

And, whether or not Ida and Pingala are activated, when you meditate, you eventually reach the state of stillness, but when you reach the state of stillness, your vision begins to glow even with your eyes closed.

It's like a sudden glow, but if you were to describe that moment, it's like a black sphere glowing.

When Ida and Pingala are not activated, it feels like a vague glow suddenly appears, but after Ida and Pingala are activated, the glow becomes more distinct.

Especially after Ida and Pingala are activated, black geometric patterns appear, then white, and then light leaks from those geometric patterns, becoming more intense until the entire sphere glows. After the entire sphere glows, the sphere itself disappears, and the entire field of vision is enveloped in light.

When the field of vision is enveloped in light, you enter the state of stillness, and at the same time, your conscious awareness becomes clearer, and you can grasp things more accurately and directly.

In my case, the activation of Ida and Pingala itself appeared quite a while ago. I felt that Ida and Pingala were activated when lines of light ran from the lower body to the head, along the Ida and Pingala channels on both sides. However, initially, it was just the creation of those channels, and afterward, energy sometimes flowed through them, but it took a long time for the energy to flow stably and constantly, especially to the head.

In spirituality, it is said that each chakra has a shared resonant frequency. While the frequency itself is indeed a resonant frequency, there is a meditation technique that resonates with "Om" on a deeper level.

The frequencies used in music to activate chakras likely resonate on the dimension of energy, while the "Om" resonance I am talking about is more mental.

Therefore, it does not necessarily need to be spoken aloud; it is resonated within the mind.

When the sound is actually produced, it resonates to some extent, but (it may depend on the sound), it feels like it "dissipates" somewhere. However, when chanting "Om" within one's own mind, it vibrates and resonates finely, and (although it may not always be the case), it has an effect of going deeper into the center.

The basic principle of meditation is to focus on the space between the eyebrows, but in yoga, it is often practiced to chant "Om" at that time. If someone has their own mantra, they may chant that mantra instead of "Om," but in this case, it is simply about "Om."

Try chanting "Om" while focusing your awareness not only on the space between the eyebrows, but also on the other chakras.

Then, you will notice that each chakra has a different resonant frequency, and that the lower the chakra, the lower the frequency, and the higher the chakra, the higher the frequency.

Since the vibration is very subtle, you need to try it yourself to grasp the sensation. However, the effect is that the more you resonate, the faster you reach a state of stillness.

There is no specific time limit for meditation, but while focusing on the space between the eyebrows is the basic principle, chanting "Om" for each chakra seems to enhance the effect.

Similar techniques are taught in various schools of thought. For example, as one of the techniques in Kriya Yoga, this is combined with breathing, and there are procedures for activating each chakra.

Some schools of thought teach that chakra activation should not be done at home, but in a quiet place, such as an ashram, and that may be appropriate for some people. Therefore, I do not think that everyone should do this, but if you want to try it, you can, but this kind of practice can be ineffective or even counterproductive if not done properly. Therefore, it may be better to find a suitable teacher and have them teach you.

The methods for dealing with discomfort vary depending on the school of thought, but many places teach that it is best to "immediately stop meditating and take a break."

That is because if you are meditating incorrectly, you should stop immediately. Also, in some organizations, they teach that if something strange happens, you should take a break and temporarily stop meditating.

However, in reality, even if you stop meditating, the discomfort may persist. In many cases, it is better to continue meditating even with discomfort, as the discomfort often resolves more quickly.

Sometimes, the discomfort may not be fully resolved due to time constraints. However, in most cases, it resolves with time. If you continue meditating, it may take an hour or more, but the discomfort often resolves through meditation itself.

Sometimes, even if you are doing well at first, discomfort may suddenly appear. Depending on the cause, for example, if the energy channels (nadis in yoga) are not flowing properly, the discomfort is often difficult to resolve without meditation. In such cases, it is better to continue meditating even with discomfort, adjusting the nadis.

On the other hand, if you are trapped by trauma or distracting thoughts, it is better to temporarily stop meditating and take a break. This depends on the situation. In this case, the discomfort is not just physical discomfort, but rather the trauma or distracting thoughts themselves. Therefore, it is okay to stop immediately and take a break. Then, you can resume meditation later.

In the case of energetic discomfort, it does not easily recover even if you take a break. It is necessary to activate the nadis throughout the body and increase energy through meditation. In such cases, it is better to continue meditating even with discomfort, as it will lead to faster recovery. This type of energetic discomfort does not easily resolve even if you lie down and rest or sleep, but it can sometimes resolve in as little as 15 minutes through meditation. For people who are usually in good condition, if discomfort appears, it is usually due to a blockage in one area, so it often resolves quickly. On the other hand, for people who have been experiencing persistent discomfort and have not had good physical condition, it may take more time. However, even in such cases, it is better to meditate gradually rather than taking a break, as it will lead to faster improvement in physical condition.

Therefore, the basic principle is to stop meditating and take a break if you feel discomfort. However, in reality, it is not always that simple. While organizations often teach students to "stop meditating and take a break," it is difficult to tell them to "continue" directly. Therefore, they often say "take a break," but what happens next is up to the student's own judgment.

In the relationship between a disciple and a teacher (guru), there is a deeper understanding and connection. The teacher may instruct the disciple to "continue meditating even with discomfort." However, in the current situation, it may be difficult to find a guru who can command their disciples.

Therefore, you have to judge and do it yourself. Even if you are taught in a meditation class to "stop meditating immediately if you feel discomfort," it is good to keep in mind that this is a case-by-case basis.

It may be an oversimplification, but meditation has a fairly straightforward approach.

In psychoanalysis or spirituality, people tend to think about various things and try to solve problems in their minds. However, meditation tries to solve everything more directly and forcefully. It is similar to what is called "intuition" in spirituality. For women, it may be a story that resonates more directly and easily than thinking about it too much.

This is probably not much different for men or women, and it depends largely on the person's nature. People who are logical tend to think a lot in their heads, and may not reach the (intended) goal.

I think that the intended goal of a state of stillness is good, but even in that state, if you think too much in your head, you will not reach the goal.

Rather, in spirituality, women are probably good at directly and easily entering a state, and that's the end of it. In terms of meditation, if you reach the goal directly and forcefully, that's the end of it.

Even if you talk about it in a roundabout way, trying to avoid being hurt or trying to understand, you will not reach the goal. However, it is like taking one step at a time on a staircase, so you are gradually getting closer. There is a more direct method.

Both the straightforward approach of meditation and the intuitive approach of spirituality have in common that they go beyond words.

Even if you think and try to understand and let go of things at the level of words and logic, that is only at the level of logic.

When I write something like this, I am coming down to that level of logic to write it. When you actually reach a state of stillness and live in that state, you are separated from that logic, and words do not come to mind. If words come to mind, it is not a state of stillness. In a state of stillness, there are no words, but only a state of direct perception. It can also be called "being as it is."

If you can directly enter that state, that is the goal. Even if you can enter that goal for just a moment, that is enough. However, if you cannot enter it, or if you cannot stay there for a long time, it means that you still need more practice.

Logic is useful to some extent, and it can be a guide to the goal, but once you have progressed to a certain point, you can see the goal, and then it is mostly a straightforward approach. In terms of meditation, it is a straightforward approach, and in terms of spirituality, it is a direct approach. Although the expressions are different, they seem to be similar stories.

The state of stillness is literally when the chatter in the mind disappears, and one perceives the surrounding things, sights, and sounds as they are. However, even in that state, there seems to be a part that is not yet completely purified.

Until recently, reaching the state of stillness was a relatively new and exciting experience, so I was quite satisfied with it, although it was temporary.

Basically, this state corresponds to a state where the aura is filled in the Sahasrara chakra. It doesn't happen in a sequential order, but rather, the aura fills the Sahasrara chakra simultaneously with the disappearance of the chatter.

Therefore, as the aura in the Sahasrara chakra fades, the chatter also returns. It's a matter of degree, but it seems that the aura used to fade faster than it does now, and now it's becoming harder to fade. The fact that the aura in the Sahasrara chakra is becoming harder to fade means that the state where the chatter disappears is also lasting longer.

The difference is that, currently, the Ida and Pingala nadis are becoming activated, which seems to make it easier to maintain a state where the aura is filled in the Sahasrara chakra even in daily life.

Now, regarding this state of stillness, I didn't notice it when I was temporarily in that state, but it seems that even when the aura fills the Sahasrara chakra and one reaches the state of stillness, where the chatter disappears, there is a thin veil covering something.

Even in this state, it is possible to activate the rational thinking (buddhi), and even though it's called stillness, it's just that the chatter has disappeared, and thinking can still function normally. However, there is something, a thin veil, that can be felt in a way that is unrelated to rational thinking.

This state can be described as "emptiness," and while it is stillness, it is a state covered by a veil.

It's like the period after the rainy season, when the air is still humid, but the desire to cling to this brightness and clarity arises, which can cloud the newly revealed state. "Faith and Zazen" by Yui Shuna.

This seems to be the state of Metsujinjo, which comes after the state ofHi-so-hi-hi-so-dokoro.

This is understood as "a state of completely stopping the movement of the mind" in Theravada Buddhism, but this author interprets it in the same way as Zen, and from my own experience, the Zen explanation resonates more.

In this state, it is the chatter that stops, which is the movement of the "chitta" in yoga. On the other hand, while rational thinking (buddhi) can function, whether or not to activate it is optional.

If one stops the rational thinking (buddhi), one enters the state of stillness, but the stillness itself exists regardless of whether or not one tries to activate the rational thinking (buddhi).

Therefore, if Metsujinjo is described as a state that stops the movement of the mind, the expression and explanation are insufficient. The state of stillness is achieved when the movement of the chitta stops, which is the same as Hi-so-hi-hi-so-dokoro, and in addition to the nature of Hi-so-hi-hi-so-dokoro, there is a cloudiness as described above, which is Metsujinjo.

I have rarely seen such a precise description elsewhere, and it is very helpful as a guide.

Both Theravada Buddhism and Zen describe this Metsujinjo as a dangerous state, warning that if one becomes comfortable with this cloudy state, one will not be able to progress further. However, I wonder how many people actually try to stay in such a cloudy state. When one actually experiences it, one quickly realizes that there is something more to achieve and moves forward, I wonder if that is the case.

Perhaps, if scholars interpret these words literally, they might come to such a conclusion, but from my own experience, it seems that this is simply a story about what tends to happen at this stage, and there is nothing more to it.

My current challenge is to move beyond this thin veil that is not yet completely purified.

At least, I was hardly aware of the existence of this thin veil before, so simply being aware of its existence is a step forward.

While I was sitting cross-legged and meditating, it was early morning, but suddenly I felt like I had fallen from a slightly higher place, and the furniture nearby seemed to shake slightly.

I had been sitting cross-legged the entire time, so I didn't feel like I had floated up, but even though my body remained seated in the same position, I felt like I had instantly descended from a height of perhaps only 10cm or 20cm, like I had fallen onto the ground.

My consciousness didn't change much; I simply felt a "thud" throughout my body. This might be what is described in yoga texts as the astral body being slightly detached.

At that moment, my meditative state was a bit like having a fog over it. While it was close to a state of stillness, and thoughts and distractions had stopped, there was a sense of cloudiness, as if it wasn't completely clear.

And then, I suddenly felt this sensation of falling and hitting the ground. However, even though I felt this sensation, my consciousness remained almost unchanged, and it seems that the sensation and my consciousness are not necessarily related.

I suspect that my astral body might have been slightly detached, and when it suddenly reconnected with my body, my body felt the shock, causing a slight reaction in the muscles. What do you think?

Some books describe that during meditation, only the astral body floats, while others mention that in some cases, even the physical body floats. I think, in my case, it was probably just the astral body.

This experience didn't have any significant impact, and I'm basically the same as usual. I don't think this is fundamentally related to the progress of my meditation.

I interpret the feeling of not being completely purified as being due to the Sahasrara, Ajna, and Anahata not working together as one.

In old Theosophical texts, New Age writings, or some spiritual and yoga traditions, it is explained that Kundalini rises to the Ajna and then descends to the Anahata, and after that, the Anahata and Ajna become connected and work together. When it is said to rise, it refers to a gradual shift in the dominant area over months or years, which is different from something that happens in an instant or in a few minutes.

This is sometimes called "merged chakras" in spiritual circles.

When the heart chakra becomes dominant, all the other chakras begin to open, and the chakra system merges, creating what we call "merged chakras." This leads to the unification of the energy field and a wonderful sensation, which is referred to as the "awakening of the light body."

Until now, I thought that if I could fill the aura up to the Sahasrara, I could reach a state of stillness, and that was enough. However, after it became relatively common, I felt that there was still a part of me that was not completely purified.

I investigated the cause, and it seems that the reason for this feeling is that the Sahasrara, Ajna, and Anahata are not working together as one, and that is why I feel that I am not completely purified.

The trigger for this realization was the sensation that, although gradually, an aura was connecting the head area where the Ajna and Sahasrara are located, to the Anahata, in a long, cylindrical shape. As this happens, the feeling of not being able to completely achieve stillness has gradually diminished. It seems that the separation between the head area of the Ajna and Sahasrara and the Anahata was manifesting as the feeling of not being able to completely achieve stillness.

Therefore, it's a simple matter of continuing meditation without worrying too much.

This is because filling the aura up to the Sahasrara first leads to a state of stillness, which reduces distractions, and then, not only does the aura become one with the Sahasrara, but it also begins to move, passing through the Ajna, then the Vishuddha, and finally the Anahata, all working together. Although it still feels like a long, vertical shape, I feel a greater sense of chakra integration, which confirms that what has been said from ancient times is true.

Recently, I have been paying attention to not making wishes, because wishes tend to manifest into reality. The wishes are often trivial things, and while it may be good to see them come true, they often lead to troublesome situations or are simply unnecessary, and in most cases, they are not a big deal.

I think the impression of this may vary from person to person, but perhaps in many cases, people may think, "What's wrong with a wish coming true?" However, for the path of enlightenment, such wishes and their fulfillment are often quite obstructive.

If the wish is related to progressing on the path of enlightenment, it can be helpful. However, if you make wishes other than that, it tends to hinder the growth of consciousness.

For example, if you wish to do something specific at work, and that wish comes from the depths of your heart, the Anahata chakra, it is likely to be fulfilled. However, the fulfillment of such a wish is ultimately like a temporary bubble in this reality, so it doesn't have much more meaning than the original wish being fulfilled.

The fulfillment of the wish may increase your awareness, add perspectives, or eliminate a desire. In terms of knowledge, it can be beneficial, but most of the knowledge gained is not very significant in reality.

When you pray from the depths of your heart and wish for something, it becomes a manifestation of karma. The manifestation of karma may take time, but it will eventually be realized, and once it is realized, it creates new karma.

When creating new karma, you will again wish from the depths of your heart, but this "law of attraction" in reality is simply a way to manifest karma, like a game.

Indeed, it does manifest, but whether it has much meaning, in most cases, it doesn't.

Therefore, for those who are on a spiritual path, it is important to avoid making shallow wishes from the depths of their hearts. And if you do wish, you should carefully consider it and only attract the reality you want to attract. The purpose is important at that time, and even if the purpose is correct, the reality you attract as a means may be wrong, so it is necessary to decide carefully and correctly before wishing.

At the point where you're wondering what to do after reaching a state of stillness, I came across the concept of "service to others."

I had read about this before, but I tended to gloss over it. In yoga, service to others has traditionally been described as "karma yoga," which means "serving without seeking reward." However, the meaning of this is that, based on a state of stillness, the next stage is for the divine to dwell within you.

While this can be interpreted as "volunteer work" or "service activities" in some moral teachings or certain schools of yoga, the original meaning seems to be about progressing from a state of stillness to a stage of connection with the divine. At least, that's how some organizations interpret it.

When you practice yoga, and your mind and body become still, and you reach a state of harmony and stability, the question becomes: what do you do next? If you do nothing and simply remain in that state, there is no progress. "The Secrets of Reincarnation" by Hiroyuki Honzan.

According to Mr. Honzan, if you still have a sense of self, you need to "entrust" yourself to something greater, which you might call God, the Absolute, or Atman. This allows a greater force to act upon you, breaking down your sense of self. He also explains that this is the same as the "other power" that Shinran spoke of, and I understand it well.

I probably need to move on to this stage next. Even if you reach a state of stillness through "mushin" (no-mind), that is not enlightenment. There is still a barrier between you and God, and that is because your sense of self still remains. You need to break down that barrier, in a way, negate the self, and when that barrier is broken, you should become one with something greater.

When you reach a state of "mushin" (omission), you completely let go of yourself and direct it towards God or the Absolute. All you need to do is entrust yourself. Then, a connection with the Absolute is established. (Omission) Entrusting yourself to God, directing yourself towards God, is essentially "faith." "The Secrets of Reincarnation" by Hiroyuki Honzan.

When people talk about "faith," they often mean simply believing something implicitly. However, true faith is not like that.

Specifically, as a way to break down your sense of self, Mr. Honzan recommends a unique term he coined: "chousaku." This is a neologism, and it specifically refers to what is called "karma yoga" in yoga, which means "performing your duties without seeking results."

The Law of Attraction manifests in the Karana dimension (causal), while Purusha, Atman, or what is commonly called the divine dimension exists beyond that. Therefore, if you don't stop using the Law of Attraction, you will not be able to reach the divine dimension.

Recently, I have come to understand this more clearly.

In yoga, there are three bodies: the physical body, the astral body, and the causal body (Karana). The physical body is, of course, physical, but the astral body is related to emotions. Therefore, you should start by calming emotional fluctuations. Next, the causal body, as the name suggests, is the cause of karma in this world, and it is also the fundamental reason why a person exists as an individual. It is the true nature of the individual, or Jiva, as mentioned in yoga. However, the causal body exists in the same layer as the fundamental logic, or the source of knowledge, which is the basis of all things. The essence of the causal body is karma, and because of karma, the fundamental principles and laws exist in that layer.

In the Karana dimension, karma manifests through actions such as "wishing" or "attracting."

Therefore, it may seem like you are attracting your desired reality through the "Law of Attraction," but in reality, you are manifesting karma.

You become incorporated into the cycle of karma, and once a desire is fulfilled, it leads to the next desire, and you continue to wish for and fulfill different karmas. This repeats endlessly, and you become incorporated into the cycle of reincarnation. The "Law of Attraction" is one of the components of that cycle.

It is only a manifestation of karma, and it is simply a law. Even if something is fulfilled, it doesn't make much difference from the perspective of the divine dimension. It's like clearing or failing an event in a game, or not doing it at all. The difference is only that much.

If you want to reach the divine, you must move away from the "Law of Attraction," which is my recent understanding.

Thinking about it, that is true. In fact, I have not been very interested in the "Law of Attraction," so I have hardly used it consciously. However, even without intending to, I have recently realized that some things I wished for in the past have come true, and when I think back on those times, I sometimes think, "If I had thought more deeply before wishing, I could have done better," although I don't regret it.

In reality, once you reach the Purusha or Atman, or the so-called divine dimension, you will no longer be affected by karma, no matter how much you use the Law of Attraction, and you will be free. However, until you reach that point, I think it is necessary to live in a way that does not activate karma, such as the Law of Attraction.

It seems that faith is not so necessary before reaching a state of tranquility, but I think that faith becomes important when one reaches a state of tranquility.

Before reaching a state of tranquility, emotions and desires (afflictions) are the main drivers. Therefore, if one prays or has faith in that state, it tends to lead to worldly benefits. On the other hand, after reaching a state of tranquility, faith seems to connect directly to God. However, in my current state, I still feel that there is a slight distance between myself and God.

When I say "God," there are various aspects, such as God as a person and God as a "whole." Here, I am referring to the "whole" as God, or God as my own guiding principle, rather than God as a person.

Shrines and temples, or mountains in regions with a long history, have powerful guiding principles or personified deities enshrined there. The basic approach is to have faith in the guiding principle or "whole" that is connected to oneself.

On the other hand, there is generally no need to worship unknown personified deities, deities of shrines that are not connected to oneself, or the founders of unknown religions.

Indeed, the entire world is a part of God as a "whole." Therefore, in theory, even unknown entities can be considered a part of God. However, this is a perspective that comes after enlightenment. Before enlightenment, there is no need to worship such unknown entities.

Faith, before reaching a state of tranquility, can actually become an affliction itself, hindering the attainment of that state of tranquility.

Therefore, before reaching a state of tranquility, it is effective to focus on technical aspects, such as meditation that is separate from faith, similar to mindfulness, which is becoming a topic of discussion in the business world. However, after reaching a state of tranquility, faith seems to become important.

Faith before reaching a state of tranquility can sometimes lead to the worship of strange and unknown leaders, which can prevent one from reaching a state of tranquility. Therefore, caution is necessary. It may take time, but it may be effective to engage in spiritual practices without faith before reaching a state of tranquility. However, it is better to have an open attitude towards God from the beginning.

People tend to achieve the goals they set. If the goal is to improve business efficiency or relieve stress, they are usually satisfied when they achieve that goal.

On the other hand, if the goal is to reach a state of tranquility, that is the goal itself.

And if the goal is to reach God, it means going beyond a state of tranquility.

And after reaching a state of tranquility, faith becomes important.

At this point, one begins to understand what God is, albeit vaguely, but with a clearer understanding than before. Therefore, one will not go in the direction of worshipping strange deities or leaders that are talked about in the world. One will understand the essence of faith and prayer, and realize that this is the correct path.

In meditation, initially, a feeling of joy arises. This is an emotional meditation, and it occurs when, through so-called concentration meditation (Samatha meditation, Shamatha meditation), one becomes unified with the object (in Samadhi).

It progresses through stages similar to those described in yoga, theosophy, or spirituality:
- Body
- Astral body (which governs emotions)
- Causal body (Karana, the body of cause) (which governs reason)
- Purusha, or Atman (or, in other words, God, the creator)

When the astral body's emotional aspect becomes unified with the object and reaches a state of Samadhi, a feeling of joy arises.
Next, when the causal body (Karana) reaches a state of Samadhi, one enters a state of tranquility.

In the astral body, the object is relatively clear, but in the Karana, the object is vague and unclear. Therefore, in the astral body, there is an object, concentration, and that leads to Samadhi, resulting in a feeling of joy. However, in the Karana, the object is unclear, so there is no specific object of concentration. Instead, while maintaining a clear and lucid state of awakened consciousness, one enters a state of tranquility (it is important to note that this is different from simply being in a state of vagueness, which is not Samadhi).

In the Karana's Samadhi, it is difficult to say in which direction the object is oriented; rather, it is more accurate to say that it is in all directions. In the dimension of the astral body, there is a direction and an object, but in the Karana, the direction and the object as a vector are unclear, and it becomes "all directions." However, in the Karana's Samadhi, consciousness is clear, and rational and clear thinking functions quickly. And the basis for this quick and clear thinking is the state of tranquility. In the state of tranquility, one is not unable to think; rather, one can think as much as one wants, and one can choose to remain in the state of tranquility by not intending to think. The state of tranquility primarily works on distractions, and while distractions are quiet, clear thinking can be activated as much as one intends.

When starting meditation, one usually begins with concentration meditation. This is the basic practice, and eventually, when concentration reaches a critical point, a feeling of joy arises.

In yoga, Samadhi is often viewed as a single concept, but in reality, there are two types of Samadhi: one in the astral dimension and one in the Karana dimension. In the astral dimension's Samadhi, a feeling of joy arises, while in the Karana dimension's Samadhi, one enters a state of tranquility.

This is a kind of progression, and if we apply it to common meditation terminology, the astral dimension's Samadhi is "Shi" (Shamata, or the state of stillness), and the Karana dimension's Samadhi is "Kan" (Vipassana, or observation meditation).

This occurs gradually, and with continued meditation, one will experience it.

As a supplement, there is a similar practice called "observing the sensation of the skin." However, this is not really related to the discussion above and can be a source of confusion, so it is better to consider it separately. The sensation of the skin is one of the five senses and is linked to the emotional aspect, so it is essentially an astral dimension meditation. However, as meditation progresses, the same practice can also become a Karana dimension meditation. Nevertheless, it can cause confusion, so it is better not to mix it up with this discussion.

Kenkyo practices to extend the time between thoughts, aiming to minimize thinking.
Shingon Buddhism attempts to transform thoughts through imagery and other methods.

Both of these approaches view thoughts as afflictions and aim to detach from or transform them. However, Tibetan Buddhism, particularly the Dzogchen teachings, and the teachings of Indian Vedanta, teach that there is neither good nor bad between the mind and its movements; it is simply the mind's activity.

In practice, this difference in understanding extends to the concrete goals and guiding principles for achieving samadhi.

While it is understood that mental activity is simply a function and therefore has no inherent good or bad, many people are actually troubled by these very thoughts or afflictions.

The state of stillness is the foundation of the mind, and the thoughts that arise are simply a form of energy, so there is no good or bad in them.

If the state of stillness is considered something to be achieved as a good, and thoughts are considered something to be discarded as evil, then one is still trapped in a dualistic view of acceptance and rejection. "Rainbow and Crystal" by Namkai Norbu.

Therefore, in the state of samadhi, it is not necessary to discard thoughts; one can maintain awakening even with or without thoughts.

There seems to be a misunderstanding that samadhi is simply a state of quiet concentration, but the essence of samadhi is a state of awakening, and the state of stillness is its foundation.

It is not about matter, but rather about the cognitive aspect of the mind. The mind, or consciousness, creates the feeling that this world "exists."

(It is not saying that objects exist as matter because the mind perceives them, but rather that the feeling of something existing is created because the mind perceives it.)

This is something that is also said in psychology and philosophy, and I think many people believe that it is true.

In the world of meditation, this is also discussed, and specifically, by reaching the state of samadhi, one can better understand these things.

In the state of samadhi, one observes things as they are while maintaining awareness. An awakened state is a state in which the feeling of "existence" is not newly created, or if it is created, it disappears relatively quickly.

This feeling of "existence" is sometimes described as an "illusion" or "dream," and it is also part of the "maya" in Vedanta.

If you already have this kind of feeling within you, by observing it as it is in the awakened state of samadhi, you can realize that it is actually an illusion, and eventually, that illusion will disappear, and you will be able to see the actual "as it is" form. In other words, it is also impermanence. However, you do not have to wait for the reality or feeling to break; simply observing it in samadhi will cause the illusion to disappear.

In samadhi, you can understand how the illusion is created.

For example, in the case of vision, the visual image and the reality, feeling, and illusion associated with it are a set. In a state that is not samadhi, the vision creates new illusions, which become the feeling of "existence," and new illusions are created one after another. In such a state, you are easily influenced by commercials or television programs, and you are manipulated by external desires for pleasure in this world, and you live a life of earning and consuming.

In the state of samadhi, not only can you understand how these illusions are created, but you can also understand the essence of things, so the creation of new illusions is greatly reduced, and existing illusions also lose their power. As a result, you are rapidly less likely to be manipulated by others, and you can live a life that is your own, not given to you by others.

Basically, although it is called "bliss," it is not necessarily only that, because eventually, a state filled with energy like bliss will become the norm, so you will no longer need to say "bliss." "Bliss" is only called bliss because it is a temporary state; if it is always bliss, it is expressed as a state filled with energy, or a state of constant fulfillment.

When there is no bliss, you start with concentration. The best thing for that is work. Concentrating on work and experiencing bliss is the most practical way to use your time effectively.

It would be nice if you had an environment where you could meditate all day like in the old days, but that is difficult these days. So, it would be good to have an environment that is not too noisy, and especially, time to concentrate on something like a skill or craft, or such fine work. Sports are also good, but there are limits to physical fatigue, so I think it is easier to concentrate on work that allows your mind to concentrate for a long time.

At first, when concentration is perfect, you can see through the subject of your work. At first, it is only for a moment, but you can see the overall picture of the work, which makes it easier to do the work. That moment is a state of bliss.

That is a kind of Samadhi state. In other words, it is a state of emotional harmony in the astral dimension. There are various types of Samadhi, but at first, you are emotionally in harmony with the subject in the astral dimension. This allows you to understand the subject better. For example, it could be technical information or information about the other person, and that information flows in along with the bliss.

This kind of bliss does not last long; it may disappear in a few minutes, or sometimes it lasts for a few tens of minutes. This is related to the improvement of concentration; at first, it is short, but gradually it lasts longer.

As concentration improves, the temporary bliss gradually disappears, and you are slowly led to a deeper state of peace of mind.

Even when meditating, having this foundation makes a big difference. People who concentrate and experience bliss, which is like being in "the zone," tend to improve faster when they meditate.

That bliss is not the end; there is a state of peaceful tranquility through Samadhi in the causal dimension (the dimension of cause), but you don't have to go that far right away. Even just starting with concentration and experiencing bliss is often quite sufficient for living your life.

Especially for people who are full of stress in their daily lives, and whose minds are constantly filled with distractions, anger, or fatigue, this kind of bliss through concentration is the first and most helpful thing.

It seems that there are several common points between Socrates' concept of "Idea" and "Samadhi." However, there are diverse views among his disciple Plato and later philosophers, and many of them do not correspond to "Samadhi."

We may not know what the original "Idea" was, but here are some common points with "Samadhi":

"Idea" refers to the fact that while there are various forms of beauty, the original form of beauty is only one. It suggests that there is a world that is the prototype of things, which exists separately from this visible world.

If we take this literally, it sounds like there is a world of "Idea" somewhere in the heavens, or somewhere else that is not this world, and that this world is projected from there like an image. Some documents seem to explain it in this way, but this kind of explanation is the same as the explanation for "Samadhi," which says that this world is a projection. Therefore, we can assume that Socrates was talking about "Samadhi."

If what Socrates was talking about was "Samadhi," the explanation is relatively simple. The basic concept is that when we perceive, our minds create an illusion of this world, and we usually only see that illusion. We can then call the act of perceiving things directly without creating an illusion "Samadhi" or "direct perception of the Idea."

In that case, the original "Idea" does not exist in a separate world, but rather, we are directly perceiving the original "Idea" without the interference of the illusion. However, when explaining this to people who do not understand, we may bring up the idea of a separate world or the world of "Idea," which is then misinterpreted by people who do not know the actual "Samadhi" or "Idea," and they imagine that there is a separate world. In reality, "Idea" is the essence of this world, and it exists, so to speak, overlapping with this world.

However, if we remove the illusion, the world of "Idea" appears before our eyes, and this is what is called "direct perception of the Idea" or "Samadhi."

When we talk about "Samadhi," there is "astral" emotional "Samadhi" and "causal" (or "karanic") cognitive "Samadhi." Since "direct perception of the Idea" is about cognition, it seems to be a "Samadhi" beyond the "causal" level.

There are spiritual aspects related to emotions and spiritual aspects related to reason, and it seems that the emotional aspects of spirituality are more popular.

Especially for women, it is easy to connect with emotions, and it seems to be a source of joy.

On the other hand, there is a spiritual aspect related to reason, which is connected to a state of tranquility.

When comparing this to spirituality based on the perspective of ancient Western thought, or the culture of the Indian Vedas or yoga, the order is that the physical aspect is closest to the body, followed by the emotional aspect, and then the rational aspect.

- Body (gross body, sthula sharira)
- Astral body (subtle body, sukshma sharira), emotional aspect
- Causal body (causal body, karana sharira), rational aspect
- Atman (or Purusha, or God, or creator god, or the whole)

Therefore, it is often understood that the emotional aspect comes "first," and the rational aspect comes "next."

However, when looking at people who are actively involved in spirituality in the world, it doesn't seem to be such a simple order.

In my view, the emotional and rational aspects do not exist in a "sequence," but rather "parallel" to each other. Some people enter through the emotional aspect, while others enter through the rational aspect.

The physical aspect should not be neglected, as appropriate exercise is necessary to maintain health, so rather than abandoning the body and emotions to pursue reason, a balance is needed in each.

Therefore, some people may prioritize reason and have weaker emotions, while others may prioritize emotions and have weaker reason.

In modern society, the rational aspect tends to be emphasized, but reason and emotion are not contradictory, and they can coexist. Therefore, both are important, although they have different characteristics. This is obvious, but spiritual people tend to emphasize either the emotional or the rational aspect. They may not even intend to do so.

From the perspective of Atman or God, all three things, the body, the astral body, and the causal body, are "not Atman," and all three belong to "objects," which are not eternal. Therefore, from the perspective of Atman, there is not much difference between them, whether Atman deals with reason, emotions, or the body.

However, people tend to make distinctions, but in reality, there is not much difference from the perspective of Atman or God.

The goals are different:
- (If it is the body, it is health)
- If it is the astral body, it is emotional joy
- If it is the causal body, it is a state of tranquility and (a deep, rational perspective based on) a state of tranquility.

As one method, you can use emotions to choose the future.

In this case, training or abilities are not particularly necessary. What is needed is the action of clearly expressing and actually manifesting specific emotions, whether you succeed or fail in the future.

This means that, fundamentally, time is not very strict in a spiritual sense. In addition to the present influencing the future, spiritually, the future can also influence the past. How can you know this? First, in terms of emotions, the future comes as a "good feeling" or a "bad feeling."

In the three structures of the human body in spirituality, the method of choosing the future is different for each.

- Physical body: This cannot transcend time.
- Astral body: This is connected to emotions, and it perceives the emotions of the past and future in the present, and at the same time, the emotions emitted in the present are transmitted to the past and future (albeit degraded).
- Causal body: This is connected to the rational mind, and it perceives the rational thoughts and choices of the past and future in the present, and at the same time, the thoughts and choices emitted in the present are transmitted to the past and future (albeit degraded).
- Atman (or Purusha): This is something I have not yet experienced, but scriptures describe it as a state where all time exists simultaneously.

Among these, if you only want to choose the future, the astral dimension is quite sufficient. Even if it is not strictly spirituality, it overlaps with things that are often said in success philosophies or enlightenment seminars. In spirituality, such emotions are not considered particularly important, but they can be used as a means of detecting danger or choosing success.

In this case, it is easier for people who are somewhat emotional, and if you are not emotionally affected by anything, the emotions will not be transmitted to other time axes, so they will not be a good signal.

Therefore, people who are at a spiritual stage where they are troubled by emotional realities such as being very happy, or very sad, or very angry, are well-suited for this type of future selection.

Especially if you are not spiritually purified and have low sensitivity, you can perceive the results from other times more easily by exaggerating your emotions. Most people may experience this even without being conscious of it.

On the other hand, as purification progresses, emotional fluctuations are controlled, so gradually, it becomes necessary to increase sensitivity to the extent necessary to make this type of future selection.

However, in reality, everything is perfect in spirituality, so even if you don't use these rules, if you have an attitude of accepting everything, you probably won't need to consciously use these rules.

Also, as you become more spiritually advanced, "pleasant choices" will naturally come about, so if that happens, you will make a series of choices with few obstacles, and you will naturally use these rules like a reflex, without consciously thinking about them.

Also, what is pleasant is not always the correct answer, and that comprehensive judgment is the next step, but in that case, choices are made not only through the emotional aspect of the astral body but also through the rational aspect of the causal body.

I grew up in an environment surrounded by children of the same age who were like animals, and it was normal for people to easily get angry and resort to violence against others.

However, until my late twenties, I didn't understand what "anger" truly was. As a child and in elementary school, I had no idea what it was, and I couldn't understand why the people around me were so angry and behaved like animals.

As I spent time with these "animal-like" people, I accumulated resentment. However, I didn't know how to express it through anger, so I either suppressed my resentment or tried to resolve it through logical arguments.

But for these "animal-like" people, logic was irrelevant. They would ridicule and laugh at me for having certain "characteristics," and I spent my childhood being mocked by these "animals." Now, I think they simply wanted to make fun of me, and their reasons were irrelevant. And since they would immediately get angry and resort to violence to avoid being challenged or to silence others, there was no point in arguing with them. They were truly like animals.

School and rural society were the worst places to be, with no escape, and I even became depressed. But now, I think that was also part of my life plan.

When I was a child, I didn't understand what "anger" was, and I gradually came to understand it as I grew older. However, I didn't actually "explode" with anger until my late twenties, which was my first experience with it.

In fact, I didn't know how to express anger within myself, so I secretly extracted the "aura" of anger from others and used it to "explode" with anger for the first time in my late twenties. It was a fascinating experience. I triggered my anger when I sensed that a former friend who had treated me poorly had noticed a change in my attitude. It was interesting to see how their attitude changed when I got angry, but I was a little disappointed that they ran away before I could unleash my anger. They were such insignificant people who had treated me poorly, and I thought, "Anger is not worth it." Even when you get angry at someone who is not worth it, they just run away without any improvement. The good thing was that I was able to create a "barrier" against others. I think this is a useful ability and a necessary skill for social life. Lightworkers and starseeds are often exploited by malicious people, and they may not even realize it. This ability to reject such "deceitful" people is one of the abilities that "people who don't know anger" like starseeds should acquire.

Since then, I have only "exploded" with anger once, and I have gradually come to understand anger. I have even experimented with intentionally creating anger at times, but I haven't needed to do that for over a decade, and I've been living a relatively peaceful life.

In the spiritual world, people often say, "Suppress your anger" or "When you feel anger, think the opposite." However, I think this is a message intended for souls that have evolved from "animals." For starseeds, it's the opposite: "Study what this strange emotion called anger is."

I am aware that I am a starseed, and I know that the souls of starseeds and lightworkers, such as those who were originally from Venus, often come from worlds where the emotion of "anger" doesn't exist. They don't understand or know how to deal with the "anger" of Earthlings. I only learned this later, but I wish I had known it earlier, as it might have helped me cope better.

I spent my childhood surrounded by many people who were like animals, getting angry and resorting to violence. However, this was consistent with the purpose of my current life. I was intentionally placed in an environment where "animals" were abundant to clear the karma accumulated during my mission, and to resolve the resentment that had built up. This was not an unfortunate situation, but rather a deliberate act of immersing myself in an environment where I would be pushed to the bottom and forced to confront my own self-doubt. It seems to have worked well.

Without this environment, I would still not understand what "anger" is. In that case, I would unintentionally say something to the people around me, making them feel unpleasant, and in the worst cases, I would continue to incur their resentment and have their anger directed at me (just like in my past life). Therefore, studying what "anger" is was a good experience for me in understanding what kind of words would make people feel unpleasant.

Therefore, when "anger" is the theme in spiritual discussions, I usually don't connect with other people. What is commonly said in the world is mostly about "how to calm anger." However, in my case, it's not really anger, but rather something closer to the environment mentioned above and probably trauma accumulated from past lives. Although, outwardly, anger and trauma may seem similar, in the case of anger, it is often expressed and vented out, or directed at someone. On the other hand, in the case of trauma, it is internalized by oneself, so trauma is not directed at others. Even if it seems like it is being directed at others, in reality, the person experiencing the trauma is not seeing the other person, but is confronting themselves. There is basically no intention to direct it at others or attack them; in the case of trauma, it is simply unintentionally vented out because it cannot be controlled.

Surprisingly, many people in the spiritual world do not understand these nuances, and they only talk about simple things like "trauma is not a good thing." Or, the person who has been subjected to the conflict of trauma may mistakenly think that they have been attacked, but in the case of trauma, they are simply confronting themselves. Even people in positions like spiritual teachers often surprisingly do not understand these things well. No matter what I say, it always ends up being "you should suppress your anger," which is a teaching for animals, so we just can't communicate.

I can usually connect with people who are similar to the Starseed community on these topics. Even people who identify as lightworkers or spiritual individuals may not understand these things. Well, there is no need for them to understand, so if our foundations are different, that's just the way it is, and there is no superiority or inferiority. If I were to consult someone and say "I don't understand what anger is," they would probably just say "Huh?" That's how it was. Now, I understand (or should understand) it.