Especially in urban areas, things are bustling, and even if you're working, there are inherent conflicts. However, I think that all of these aspects of daily life eventually merge into Samadhi.

On the other hand, there are stories about meditating quietly in a secluded place. However, in most cases, there's a guiding presence or consciousness there, so it doesn't really become a situation where someone is truly practicing alone in a completely secluded place.

If there's someone nearby, whether it's a being with a visible body or an invisible one, then the location doesn't matter much. At the same time, daily life exists regardless of where you live, and from the perspective of merging with Samadhi, it doesn't seem to change that much.

In particular, cities are noisy, which can be a form of training. The noise can shake your spirit or put you under extreme tension, and maintaining Samadhi in such a situation is part of the training.

Even if it's not considered training, from the perspective of simply living a healthy life, how you spend your daily life is important. While meditation often involves sitting, as Samadhi deepens, the meditative state continues in daily life. Therefore, I think it's important to merge daily life with Samadhi.

Furthermore, there are stories about maintaining Samadhi by keeping your breath and staying calm even in extremely tense situations. Even if it doesn't go that far, simply living while maintaining awareness is enough to make daily life more fulfilling.

Since last weekend, my throat has been feeling unwell again, and I've gradually started experiencing symptoms similar to the early stages of a cold, with occasional fevers. However, a few days later, I woke up in the middle of the night feeling quite mentally depleted, which is something I haven't experienced in a long time, making it an interesting state.

However, this state of mental depletion wasn't a pleasant one. When I woke up around 2 a.m., I felt like my consciousness was frozen, and there was a complete absence of "myself." It was a state where consciousness was barely functioning, and I felt like I was simply drifting in a state of "tamas" (inertia).

There were no negative thoughts or feelings arising, just a sense of being submerged in "tamas," a state of no thought. This absence of thought meant that "myself" didn't exist, and only a faint trace of what I considered "me" remained within that "tamas."

At that moment, the ability to think or even conceive of anything was almost completely absent. I wondered if I would die if my consciousness disappeared completely.

When I experienced mental depletion as a child, I remember feeling exhausted from a barrage of strange images and negative thoughts. However, in this case, my mind felt like a still surface of water, composed of the inertia of "tamas," with my own consciousness buried within it, as if it hadn't yet emerged. It was a state where I could barely think.

This was different from the state of awakening in samadhi, which occurs during meditation, and it lacked the joyful aspects associated with meditation. While the energy levels weren't particularly bad, my entire body felt heavy and sluggish, like a lump of clay.

I realized that this clay-like body, with my consciousness barely emerging, was "tamas."

In reality, the illness itself wasn't that severe, but it felt like a faint shadow covering my consciousness. It was surprising to see such changes on the mental level.

I also felt like most of my consciousness had left my body, leaving only a small part remaining.

Perhaps that's actually true. In fact, I had a premonition before my evening meditation that a significant portion of my consciousness might undergo a form of astral projection, experience another life, and then return to my body. So, perhaps what I'm experiencing is the consciousness that remained in my body.

That would explain why I feel like I'm in a state of mental depletion. Although I've somewhat recovered since then, I also feel like I'm half an empty shell.

In such situations, the only thing I can do is rely on my higher self or the group soul, which I consider to be my true essence. I remember Professor Honzan saying something like, "As meditation deepens, you may encounter negativity and various challenges, so a faith in God becomes necessary." There are times when you can't rely on other living beings, and you're left with no choice but to rely on God.

In this case, it didn't seem like I was going to die immediately, but I felt like I was being drawn into the depths of "tamas," and my sense of self was disappearing. While integrating with the Earth, which is essentially the embodiment of "tamas," might not be a bad thing, I wasn't sure if it was truly good or desirable for me. So, I lay down at night and prayed to my guardian angel and the consciousness of my former wife, who I feel is always with me in the afterlife, asking for guidance and help. The things I said were very direct, like "Please guide me," and "Help me." Perhaps my prayers were heard, and gradually, the feeling of being submerged in the muddy inertia of "tamas" began to subside.

It's possible that, even though there was a trigger in the form of an illness, it was the weakening of my mind due to the illness that allowed me to connect with the Earth's consciousness, which is like a muddy substance. The Earth's consciousness is connected to the Muladhara chakra, which is associated with the element of earth. So, the feeling of being like mud might mean that I was integrating with the Earth. This is just a hypothesis.

I didn't realize it myself, but it seems I am like that.

The other day, I went to a spiritual gathering and had a brief counseling session where we discussed the past. Suddenly, the counselor said to me,
"I've never seen anyone who believes so strongly that time is running out."
So, although I wasn't aware of it, it seems that might be the case. I didn't talk about the past or the future, but I simply asked, "Can you tell me anything about the past?" It was surprising to hear such things. I didn't ask many questions, but she said it first.

In spirituality, it is often said that "time and space do not actually exist," but it seems that few people truly believe that.

Apparently, in most cases, the past influences the present, but in my case, the influence from the future is mixed with the present and the past, regardless of time. It's not just the influence from the past to the future along a normal timeline, but it seems that the influence is mutual regardless of the timeline.

Personally, I thought that everyone might be like that, but my feeling was that everyone is influenced by the future in the present and the past, regardless of time and space. However, the counselor, who has seen many people, said that people like me are rare, or that she has never met anyone like me.

It was surprising to me in a different way, and I was a little surprised that everyone is so bound by the timeline of the past, present, and future. I thought that everyone was living more freely, regardless of the timeline.

For example, I am living in the current timeline based on a subtle choice I made in another timeline, but that doesn't seem to be the case for most people. I sometimes think that there might be some cases like that, but it seems that my way of living is quite rare.

For example, in a different timeline, I might be married to a cute girl, or in another timeline, I might be with a different girl. But now, I am on a different path than any of those timelines. That doesn't seem to be the case for most people.

The counselor used the word "believe," but it's more like I think it's natural. It's true that it's like believing, but it's more like recognizing the truth. The way of expressing it may vary.

This is not about hurting anyone, but rather about cutting through the dark aspects that are like a murky or muddy substance clinging to and surrounding those in power, allowing light to shine through.

Therefore, this is not about fighting darkness, but about helping people. It is about creating a situation where those in power, who are consumed by desires, jealousy, envy, and the lust for power, can move from a situation where they are doing whatever they want, to a situation where a little light shines, thereby improving the situation and helping not only that person, but also many others.

This is not something that only I should do, but something that lightworkers all over Japan and the world should do individually. Lightworkers have been purifying things with the power of prayer, but there may have been aspects that were untouchable when it comes to the people who control this world.

In fact, in another timeline, the Earth was destroyed because lightworkers remained in a separated state and did not approach those in power. Taking this failure into account, I think lightworkers should actively engage with those in power.

This is not just about going directly and getting close, but rather, what is more important is that lightworkers should use the sword of light in meditation to cut through the darkness of evil people in power from a distance.

This will not hurt anyone, so lightworkers who have received the sword of light are asked to use the sword of light sufficiently to cut through the darkness of those in power.

In meditation, find the darkness that exists in Japan or the world, or in a more regional area. When the form of that existence appears, clearly imagine the sword of light and use it to cut through or pierce the dark parts, removing the darkness.

If we do not do this, Japan or the world will become even more enveloped in darkness, politicians will only think of their own interests, and this world will become increasingly dark, filled with fear and anxiety.

Lightworkers should prioritize their own safety, of course, but this is something that can be done even in the mountains, so lightworkers are asked to use the sword of light against the darkness in Japan.

However, if possible, living closer to cities or near darkness would be more effective, because it is easier to feel the vibrations and the anxieties of the people in those areas, which would be more beneficial for the world. However, I think each lightworker should do what is possible within their own range.

One of the Three Sacred Treasures of Japan, the mirror, has been passed down from ancient times, not only in Shinto but also in spirituality in general, as a representation of the nature of the mind. It is often said that the mind is inherently pure and does not become dirty itself, but rather acts like a mirror that reflects its surroundings.

However, in reality, like old mirrors that are covered with scales and become cloudy, the actual mind usually has a thick layer of impurities or darkness that is firmly attached, even more so than scales.

Therefore, even if an ordinary person hears about spirituality and thinks, "So, is my mind pure? And if spirituality says I can do anything, am I free?" While the essential nature of the mind may be pure, it is often covered by a thick cloud, so even if one thinks they are free, they are actually just following the programming dictated by that thick cloud.

Therefore, the word "freedom" itself becomes a thick cloud on the mind, and even though one thinks they are acting freely, the thick cloud remains, and they are simply following the programming of acting freely.

In reality, it is necessary to remove this thick cloud, but it takes time and requires continuous purification.

As purification progresses, a pure consciousness emerges. In my case, it initially manifested as a state of mental peace and tranquility, a state of stillness with almost no distractions, a so-called samadhi state. However, as this became relatively normal and spread to daily life, there were moments when I could clearly see that the mind itself was like a mirror, shining with a silver light.

Specifically, my mind or essence appears to be made of an oval or egg-shaped mirror, centered on the chest and extending to the face. This mirror occasionally reveals its silver nature, like blinds that open and close. When the silver nature is revealed, it becomes clear that the things around me, which are the actual reality of the world, are being reflected in the mirror of my mind.

However, this is like the blinds opening and closing occasionally, or like a cloudy day where the sun is sometimes obscured by clouds, and the sunlight briefly shines through.

This is different from the state of mental stillness mentioned above, which continues to exist. In addition to that, I occasionally experience this feeling of the mind's mirror, like blinds or a cloudy day with occasional glimpses of sunlight.

This probably indicates the state of the mind. I feel that the mind is inherently capable of seeing everything, but in this world, it is clouded and its perception is limited.

However, for now, the mirror only moves occasionally, and what is seen in it is only visible for a moment, so I cannot understand what it means, and it is not actually useful. At least for now, I cannot choose what to see, so it is only that something is being reflected.

A common misconception is that "meditation is about observation, therefore concentration is not meditation." However, in reality, both observation and concentration are important parts of meditation.

It seems there's a misunderstanding in the Japanese language, as the word "observation" implies that observation "occurs," not that it is consciously observed. While it's good to expect observation, the actual observation during meditation is not an action, but rather a form of concentration. If you try to act as if you are observing, it is simply concentration. Although the word "concentration" can be used to describe the action of observing, it can also be used to describe the action of observing, which can be confusing.

You can say that it is observation, but as an action, it is ultimately concentration. This can be rephrased as conscious observation or conscious observation, and conscious observation can also be considered concentration. In meditation, there is a state of both conscious observation and unconscious observation.

Conscious observation can be rephrased as concentration, while unconscious observation cannot be rephrased as concentration. Although you can technically say that unconscious observation is concentration, it is not an appropriate expression. Therefore, it is necessary to first accept that unconscious observation exists.

Initially, unconscious observation has very little power, appearing and disappearing briefly. However, this power gradually increases, and the state spreads to everyday life. This is what is called a "samadhi" state, which has various stages. There is a samadhi state in which observation occurs unintentionally for a short time during meditation, and a samadhi state that continues into everyday life. The function of this samadhi is "unconscious observation," while conscious concentration still exists.

In meditation, you concentrate on something and wait for the unconscious mind to enter an observational state. Or, you can intend to do so, but basically, the unconscious mind is not under the control of the conscious mind, so the conscious mind can only wait.

Logically, you might think that since the unconscious is the part of the mind that is not conscious, it cannot observe. However, this is a linguistic ambiguity. As you meditate, parts of the mind that were originally unconscious gradually become incorporated into the conscious mind. Therefore, there is a gradient of awareness strength between the part of the conscious mind and the part close to the unconscious mind. So, you can consciously concentrate on one thing while unconsciously observing something else.

Some people might say that this is all conscious, but that is a matter of the nuances of the mind and language. Therefore, we divide and express them separately, but in reality, they are like a gradient, and what is called the unconscious gradually comes to the surface and becomes closer to the conscious mind.

In that sense, both gradually become like a state of concentration. However, if we say that both are concentration, it becomes confusing. Therefore, even though there is a gradient, it is better to say that it is concentration for the conscious mind and observation for the unconscious mind, as that is closer to the actual state.

Eventually, concentration may become unnecessary, and you may be able to get by with just unconscious observation. However, concentration is still necessary for quite some time. Concentration does not mean putting in effort, but rather directing attention. Therefore, it is unlikely that concentration will become unnecessary in meditation.

However, if you enter a samadhi state, concentration is forgotten (because it was originally unconscious), and observation becomes dominant. Therefore, it can be said that there is no concentration in that state. However, even in that state, the function of the unconscious mind observing can be considered a broad, gentle concentration. This can also be described as a state of "recognizing a wide area." However, even in this state of recognizing a wide area, the unconscious mind can switch from a state of recognizing a wide area to a state of concentrating on a single point. Even in that state, the samadhi state is generally maintained, and the difference is that the single point is recognized more clearly. Therefore, it can also be said that concentration and observation coexist. In some cases, it can be expressed as "concentration on a wide area."

However, if we say that, it becomes difficult to understand what we are trying to convey, so when expressing it normally, we say "concentration of conscious awareness and observation of the unconscious," or, more simply, "concentration and observation." The foundation of meditation is "concentration and observation," but in reality, there is a difference, and yet, sometimes in the state of samadhi, the difference is not so significant.

When I meditate and reach a state of stillness, energy rises to the crown of my head. Then, I begin to see light in my vision.

It's not a matter of which comes first, because when energy reaches the crown of the head, a state of stillness is achieved, and simultaneously, light becomes visible. Therefore, these are things that happen simultaneously, and it's not that light appears first, nor that energy rises to the crown first. However, what I'm saying here is limited to the point of the crown. Energetically, the energy gradually rises to the crown, so if we were to say it more gradually, it could be said that energy first rises through the chest, throat, the back of the mouth, and the back of the head to reach the crown, thereby achieving a state of stillness.

Therefore, from the perspective of the crown, it is simultaneous, but energetically, it is gradual.

Also, consciousness is also somewhat gradual; consciousness gradually becomes clearer, and eventually, a state of stillness is reached. However, even though it is gradual, I think that the relatively stable and peaceful state is reached when the energy reaches the crown and a state of stillness is achieved.

As for the light, it sometimes appears intermittently even before that, but basically, I think that light becomes visible when the energy reaches the crown.

I suspect that this light is something that the physical organs of vision are receiving energetically, and that the actual eyes are perceiving it. In other words, the light itself is simply a feeling of prana or kundalini energy, so I don't think that seeing light itself has a particularly deep meaning. However, I think that it is a "sign" that energy has reached the crown.

And, as that light becomes stronger, it seems to turn silver and reflect like a mirror, and I feel that I am still at the beginning of that process.

The Kundalini energy tends to rise relatively linearly up to the Ajna chakra (third eye). There's a slight blockage (granthi) at the Manipura chakra, but once that's overcome, the energy generally rises relatively linearly to the Ajna.

There are blockages (granthis, or knots) in the chest area and the throat, as well. According to common understanding, there's the Brahma granthi at the base chakra (Muladhara), the Vishnu granthi between Manipura and Anahata (or within Anahata), and the Rudra granthi (or Shiva granthi) at Ajna.

The Brahma and Vishnu granthis that I've overcome previously seemed to allow energy to flow relatively freely afterward. However, the Rudra granthi at Ajna has been a more ambiguous experience, sometimes feeling like I've overcome it, and other times not.

Occasionally, the energy reaches the Sahasrara chakra, but often the energy diminishes from the Sahasrara, requiring me to dedicate a significant amount of time during each meditation to consciously raise the energy to the Sahasrara.

In my case, when I normally try to raise Kundalini energy, I encounter a kind of barrier at the Ajna chakra, and the energy doesn't directly ascend to the Sahasrara.

When I meditate, focusing my attention on the Ajna chakra for an extended period, the energy sometimes unexpectedly flows to the Sahasrara, leading to a state of stillness, a vision of light, and a strengthened state of Samadhi, which permeates my daily life.

This is sufficient, and the effects of meditation are already quite good. However, the pressure I feel when Kundalini energy fills the Ajna, and the time it takes for the energy to reach the Sahasrara, have been minor challenges. I've been wondering if there's a way to improve this.

The basic principle of meditation is to focus on the Ajna chakra, concentrating the mind on the Ajna to gather Kundalini energy. However, a challenge has been that when energy gathers around the Ajna, it sometimes stops moving, creating a feeling of pressure and instability.

Even in that state, if I continue meditating for an extended period, focusing on the Ajna, the energy unexpectedly flows to the Sahasrara, deepening relaxation and releasing unconscious tension. However, the time it takes for this unexpected flow of energy can be unpredictable, and I often wake up unexpectedly. Sometimes, I meditate for an hour or two, hoping to fill the Sahasrara with energy, but sometimes even two hours isn't enough.

I've been wondering if there's a way to address this. Recently, I had a realization that might be the key to solving it.

I've known about this information for a while, and I've seen it in various places. For example, Drunvalo Melchizedek, who studies sacred geometry and the Flower of Life, says that the Ajna and Sahasrara are connected by an integrated chakra and a "half-step" (equivalent to a granthi). Other traditions also often mention that energy rises from the Ajna, through the back of the head, to the Sahasrara.

I believe the Hatha Yoga Pradipika also mentions something similar, and I've heard that similar concepts are discussed in Kriya Yoga and Tantra-based yoga. Many people in the spiritual community also talk about similar things.

So, the route from Ajna to Sahasrara, passing through the back of the head, is quite well-known, and I've known about it for a while, but it hasn't really resonated with me until now.

I've been primarily practicing meditation that involves simply focusing on the Ajna and waiting for the aura to fill the Sahasrara.

However, recently, I had a realization that, instead of simply passing through the back of the head, the energy might more readily reach the Sahasrara if it passes through the Vishuddha chakra (throat chakra).

This might be because my internal state has changed. I seem to recall having tried similar things before, but they didn't work as well.

The route involves energy gathering from the area between the eyebrows and slightly beyond, then passing through the throat chakra (Vishuddha), the back of the head, and reaching the crown chakra (Sahasrara). The diagram in "The Flower of Life, Volume 2" by Drunvalo Melchizedek depicts this, although it shows a more direct path.

This intermediate step becomes apparent only when the spirit is prepared and has achieved its position in the new world. This intermediate step is hidden and difficult to identify within the physical body, and it is only understood when that time arrives.

The throat chakra (Vishuddha) is also a route for energy to flow from the heart chakra (Anahata) to the third eye chakra (Ajna). However, it seems that the same route is used for energy to reach the third eye, and for energy to flow from the pineal gland or its vicinity, passing through the throat chakra, the back of the head, and reaching the crown chakra. They may be the same route, or they may be different, even if they feel similar.

Subjectively, both feel like the throat chakra, and the route that feels closest is not the one that goes through the intermediate step, but rather the one that goes from the seventh chakra, through the throat chakra (Vishuddha), the back of the head, and then the crown.

Therefore, unlike what is said in Hatha Yoga, Kriya Yoga, or other spiritual teachings, which describe a direct route from the area between the eyebrows to the back of the head, this does not apply to me. I have tried it many times without success. Instead, the route seems to pass through the area closer to the throat chakra, bypassing the intermediate step.

For example, in the Theosophical system of the Great White Brotherhood, it is said that "energy flows from the area between the eyebrows, diagonally backward, through a straight route, and rises to the back of the head, reaching the Sahasrara." While I used to feel that this was correct, I did not have the clear feeling that I have now. Indeed, now it seems that this is also "diagonally backward," and that expression is not entirely wrong and is quite consistent with reality. However, it seems that the "intermediate step" depicted in the Flower of Life diagram is closer to reality. In the Flower of Life diagram, the path is initially straight from the area between the eyebrows to the center, but it is necessary to first concentrate energy in the area between the eyebrows and the pineal gland, which is the core of the third eye. As a result, energy initially rises from the throat chakra to the third eye, and then, bypassing the intermediate step, it goes through the throat chakra, the back of the head, and reaches the Sahasrara.

This is a subtle matter, and it may vary from person to person. However, in my case, the bypass of the intermediate step seems to be larger than depicted in the diagram. It seems that I am bypassing the area near the throat chakra.

This subtle difference is quite significant. When I tried to raise energy directly to the Sahasrara, it hardly went up, and when I tried to send it directly from the area between the eyebrows to the back of the head, it did not work. The key seems to be to go through the area slightly below.

In reality, I have seen the Flower of Life diagram many times, and I knew about the intermediate step, but I did not understand it. It seems that for me, the Flower of Life's intermediate step is closer to reality than the direct route described in Hatha Yoga. This has been a major discovery recently.

This has shortened the time required for meditation. Previously, it sometimes took several hours to wait for the aura to fill the Sahasrara, but now, with a certain technique, I can send energy to the Sahasrara. While it still takes time for energy to fill the third eye, the subsequent steps have become faster.

Not only has energy started to rise, but there have also been times when too much energy accumulates in the third eye or the center of the head, causing a feeling of pressure. To relieve this, I used to meditate for a long time and wait for the energy to be released from the Sahasrara. Now, I can intentionally send energy to the Sahasrara, which is more important than simply raising energy, as it also contributes to the stability of energy.

However, I am not yet fully proficient, and some days the energy flows smoothly, while on other days it does not. I will continue to observe and monitor this.

A long time ago, when I was taught a mantra, the mantra I recited then is now having a different effect. The mantra seems to work in three ways:

- Mantras recited aloud.
- Mantras recited with the surface consciousness.
- Mantras recited with the deep consciousness.

When recited aloud, the mantra works in a dimension close to the physical body, such as what is called "energy" or "prana." The effect of the mantra can be felt in the area between the eyebrows, such as a trembling or a tingling sensation.

When reciting aloud, the surface consciousness is also used, and it is possible to recite the mantra with the surface consciousness without actually speaking it, and in that case, the same effect as reciting it aloud appears.

When the surface consciousness works well, the energy channels in the body, which are called "nadis" in yoga, are activated. In areas where the energy flow is poor, the mantra's effect activates the energy in that area, and even in areas where consciousness has not yet reached, energy gradually fills those areas, and a sensation appears in those areas. Gradually, it becomes possible to recognize even the smallest parts of the body.

Even reciting a mantra with the surface consciousness can produce sufficient effects, but when reciting a mantra with the deep consciousness, a different effect appears.

In reality, it can be said that it has the effect of passing energy throughout the body, similar to the surface consciousness, but in this case, the quality of the energy itself is very delicate. The surface consciousness is made up of relatively rough vibrations, while the deep consciousness itself is very subtle, and when reciting a mantra with the deep consciousness, that subtle vibration spreads throughout the body.

This "roughness" or "subtlety" is not just a theoretical concept, but something that can actually be felt, and it is certain that there is a clear difference in the actual experience.

Before the deep consciousness emerges, it is not possible to use that consciousness to recite mantras, so only mantras can be recited aloud or with the surface consciousness, and even then, sufficient effects are produced. However, when the deep consciousness emerges, reciting a mantra with that deep consciousness allows the subtle consciousness to permeate every part of the body.

The mantra recited at that time is the same mantra, but a different effect appears.

There are various mantras, and each has different effects, but even with the same mantra, different effects appear depending on the level of consciousness used to recite it.

Previously, there were mantras that I thought might not be very effective, but when recited with the deep consciousness, they were quite effective. Because the deep consciousness works in very subtle areas, there were times when shorter mantras that I thought were bland were more effective, and I have reevaluated mantras that I had relatively overlooked.

When reciting with the deep consciousness, the deep consciousness first appears as a core in the area near the back of the body, such as the back of the head, and then spreads to the top of the head and other areas.

The surface consciousness is located in the frontal lobe or the front of the head, and while it is possible to think about things with the deep consciousness, it seems possible to grasp things closer to the essence.

However, the deep consciousness is not limited to that, and it is connected to something beyond words. The part of the deep consciousness that can be expressed in words is only the entrance to the deep consciousness, and when entering the deep consciousness, it becomes a world beyond words.

When your body feels unwell and you experience tension or discomfort, there are often physical causes, but there are also times when a spiritual entity, like a parasitic insect, is attached and draining your energy.

In addition to this, spirits often attach to the right shoulder, requiring removal. However, these spirits are relatively easy to identify and remove, as you can quickly sense their presence and easily extract them, resulting in a quick effect. On the other hand, these spiritual insects are more difficult to detect.

In this case, I've been feeling slightly unwell for a few days, trying to figure out the cause, but I haven't been able to pinpoint it. Today, during meditation, I discovered a spiritual insect attached to the front of my chest, slightly to the right, and it seemed to be draining my energy. This is difficult to detect.

It's about the size of a real insect, and its shape resembles an insect, which is very unpleasant.

Its shape is similar to a caterpillar or a tardigrade, but it has a large mouth and teeth arranged around its circumference, which is very unpleasant. The teeth are like those on a tunnel boring machine, covering the entire circumference of the mouth, and they were draining my energy.

Although it's very small, once you can recognize it, it's easy to remove. You can simply pluck it off and discard it. Furthermore, if you cut it with a sword of light and purify it, it will disappear. Perhaps it has found peace.

These types of attachments not only affect healthy individuals but are also common in people experiencing mental health issues. Sometimes, the entire body is covered in these spiritual insects, and such individuals often feel very unpleasant.

When someone experiences mental health issues, various analyses are performed, including psychological and physical examinations. However, people are often unaware of these types of attachments, even though they are a significant factor.

It's important to address these issues yourself rather than relying on others. Just as people clean their physical bodies daily with baths or showers, people often neglect to cleanse their spiritual bodies, which can lead to mental health problems.

However, simply because these stories exist, going to temples, shrines, or self-proclaimed spiritual healers for purification is often ineffective. In many cases, people pay a lot of money and nothing changes, so it's best not to rely on others.

Instead, it's important to meditate and address these issues yourself.

These insects have very little power, so if you can recognize their presence, you can easily remove them yourself.

In terms of power, spirits are much stronger than these insects, but you can easily remove them by simply plucking them off.

However, because these insects are small, they are more difficult to detect than spirits. Nevertheless, you can find them through meditation, so if you're feeling unwell, it's a good idea to look for and remove them.

There are some genuine practitioners, but most are useless and perform rituals that are essentially meaningless. I estimate that over 99% are ineffective, although I haven't actually counted.

Most rituals performed regularly at temples and shrines are conducted by individuals who lack the necessary power, so most of these commercial rituals are ineffective. Therefore, the genuine practitioners are likely to be different. However, a significant number of unknown spiritual practitioners are often unreliable, so it's safe to assume that genuine practitioners are quite rare.

Most people claim to be "genuine," but in reality, this is rarely the case.

One way to distinguish between genuine and fake practitioners is to see if their services resemble effective consulting, offering practical solutions. The reason I mention consulting is that, in reality, genuine spiritual practices and effective consulting are often indistinguishable. However, such high-level practitioners are rare, so in most cases, relying on spiritual practitioners, shamans, priests, or monks is a waste of time.

It's common for temples and priests to charge hundreds of thousands of yen for ineffective rituals, while unknown spiritual practitioners often charge over 500,000 yen, but the results are usually the same: ineffective.

Instead, I recommend consulting with a "helpful neighbor" in your community. These individuals, even without realizing their own abilities, often resolve problems for those around them. Building relationships with your neighbors can also provide a sense of security, and these helpful individuals can offer support without requiring any specific spiritual practices. In such cases, spiritual problems can be resolved simply through normal neighborly interactions. There's no need to explain spiritual possession or other supernatural phenomena; simply discussing your concerns, such as insomnia or anxiety, is often sufficient. These helpful neighbors often dismiss such concerns with a laugh, which can surprisingly alleviate the person's worries and improve their mood. Over time, these interactions can help the individual regain their vitality.

Therefore, relying on self-proclaimed "experts" is usually a waste of money. The most influential person in a community is often a "helpful neighbor," and if that neighbor were to "scold" a troublesome spirit, the spirit would likely retreat. This can lead to improvements in the physical and mental health of individuals who were previously experiencing health problems or depression. While I wrote "scolding the spirit," in cases where a person is truly possessed, the spirit temporarily merges with the individual's personality, so the "scolding" is directed at the individual. However, the spirit, feeling reprimanded, may become overwhelmed and choose to leave the individual, leading to a sudden improvement in their personality. The individual may not even be aware that they were possessed by a negative spirit.

As helpful neighbors interact with their community, the overall atmosphere becomes more positive. Often, these neighbors use humor to address the situation, creating a sense of joy and camaraderie while resolving problems. For these helpful individuals, the problems often seem trivial, but their actions provide valuable support to those around them.

There are likely fewer people with mental health issues in communities where there are many "helpful neighbors" for this reason.

Occasionally, individuals who are struggling may seek out these helpful neighbors, but generally, these neighbors have a positive impact on their surroundings.

These helpful neighbors sometimes possess abilities that seem supernatural, but they often attribute these abilities to intuition or a keen sense of observation. Even if they objectively possess abilities such as precognition or the ability to see into the past, they may not be aware of these abilities. In my experience, a significant number of women possess some degree of these abilities, suggesting that many Japanese women may have the potential to be priestesses. In my circle, it seems that a considerable number of people have these abilities, while those who lack them are less common. I have no knowledge of other regions.

For women, these intuitive abilities may be so common that they are not always recognized as special abilities. However, these helpful neighbors are often more reliable than priests or temple monks in resolving problems.

When I explore the tension in various parts of my body through meditation, I often find that I have a certain degree of tension around my right shoulder. My right shoulder is also a place where spirits can attach. Initially, I try to consciously grasp and pull out the spirit. However, even after pulling it out, some residue remains.

While removing the spirit significantly alleviates the energetic blockage and reduces discomfort, the area where it was attached becomes vulnerable, making it easier for it to re-enter. Repeated intrusions can leave behind residue and damage the aura, making it appear like old skin cells.

In my case, my right shoulder seems to have an old wound due to past experiences. Recently, when I explored the tension in that area during meditation, I noticed something that looked like pimples. At first, they appeared as pimples, but upon closer inspection, they had a core. When I looked further into that core, it appeared to be a bivalve, similar to a barnacle, attached to a rock. This is quite unpleasant.

It's not so much that a spirit is attached, but rather that old barnacles remain. Although only the shell remains, it seems to be located on an energy pathway and is hindering the flow of energy to my right hand. I consciously created a hammer-like object and used it to strike the base, and also visualized a sharp tool to remove the barnacle. Although a small part of the base remained, I used a "sword of light," like the tip of a lightsaber, to apply heat and burn it away. As a result, the tension in my right shoulder has significantly decreased, and the flow of energy to my right hand seems to have improved.

When a spirit is attached, it causes significant discomfort and energy loss. However, even with these types of residues, there is some energy blockage. Therefore, it seems important to remove these residues to strengthen the defense of my right shoulder.

Similarly, I removed a residue that resembled an amoeba from the right side of my neck. This was not a barnacle, but an amoeba-like substance. After removing it, the flow of energy in my neck improved, and as a result, my back straightened slightly at that moment.

There is a strong correlation between the depth of meditation and the straightening of the back. In addition to the normal progression of meditation, where the flow of energy improves and the back straightens, it seems that removing factors that hinder the flow of energy can also improve the flow of energy and straighten the back. Energetically, it's the same thing, but directly removing the cause of energy blockage can improve the flow of energy more quickly than simply waiting.

Kejari Mudra is one of the practices performed in Hatha Yoga, and simply put, it involves raising the tongue, but it seems to be closely related to the energy channels.

The route from the Ajna chakra between the eyebrows to the Sahasrara chakra passes through the back of the head, but it needs to pass through a "half-step" or barrier.

It seems that Kejari Mudra is effective in overcoming this "half-step."

However, this is not explicitly stated in the literature, and it is based on my personal experience, so it may not be the case for everyone. At least, recently, I feel that performing Kejari Mudra makes it easier for energy to flow from the Ajna chakra to the Sahasrara chakra.

Also, even without performing Kejari Mudra, simply opening the back of the throat seems to make it easier for energy to flow, similar to the above.

In Kejari Mudra, the tongue is raised, but it seems that the key to its effectiveness is not simply raising the tip of the tongue, but rather raising the throat area. This is not explicitly written in the literature, and some schools simply teach it as raising the tongue, and in practices like Kriya Yoga, there were no particularly deep points to note. So, this is based on my personal feeling.

By opening the throat area, energy seems to be able to overcome the "half-step" and reach the Sahasrara chakra more easily.

Initially, one confronts a state filled with vague thoughts and distractions, eventually reaching a state of emptiness, and then, it becomes something again.

There are roughly two plateau stages in this emptiness, the first being what is called a state of joyful concentration, or, in other words, a state of "flow." While not entirely empty, it's a state where a certain degree of emptiness begins to emerge, and in this "flow" state, it's often a relatively short period, but concentration increases, and a sense of joy arises as one becomes integrated with the subject. This "flow" state is the first stage, but the next stage, which can be considered true emptiness, is a state of tranquility.

In a state of tranquility, bodily sensations almost disappear, and not only that, but consciousness itself fades, creating a sensation as if thoughts have temporarily ceased. These are stages of "emptiness," and while some schools of thought might call this Samadhi, and there are various types of Samadhi, it remains Samadhi, but it seems to be a relatively early stage.

Even the state of tranquility is quite sufficient to live a fulfilling life, allowing one to live a positive, light, and peaceful life. In the previous stage, one might only occasionally experience "flow," but simply being able to enter a state of tranquility (even frequently) makes life richer, happier, and more peaceful.

However, even that is not the end, and beyond that lies a stage that corresponds to the next stage of Samadhi, where one becomes "something" again. In the previous state of tranquility, bodily sensations and thoughts "disappear," which is why it corresponds to the stage of "emptiness," but in this stage of "something," deep consciousness, which lies even deeper than the quiet, normal, and superficial consciousness in the state of tranquility, emerges from the subconscious or unconscious, and a part of what was originally unconscious begins to join the periphery of conscious awareness. This deep consciousness, being consciousness, has the ability to recognize something, and while the state of tranquility itself does not change for conscious awareness, even in that state, there is a deep consciousness that works strongly behind the scenes, with movements and forces that can be described as automatic, systemic, or functional. Even though it is described as "automatic" in words, it is not mechanical, but rather an organic process, and the deep, organic aspects of human consciousness are constantly working, and while it might be a misnomer to call it "systematic," a deep consciousness works constantly in a highly organic and functional way.

At that stage, whether one tries to activate the superficial conscious awareness or tries to quiet the superficial conscious awareness in the state of tranquility becomes less and less relevant, and although it initially has an impact, it gradually becomes less and less influential, and the deep consciousness, which initially appears as observation, also has an aspect of intention, and this deep consciousness begins to constantly observe or intend.

When it becomes like that, the deep consciousness is essentially in a state of constant movement, and unless the superficial conscious awareness is too distracted, the deep consciousness continues to move, and that state is no longer appropriate to be described as "emptiness," and if there is no good expression to describe it, it is "something," although it is a metaphorical expression.

This is not just a philosophical theory, and while there may be such philosophies, this kind of story should be discovered through actual meditation.

Among the practitioners, the rough ones are eliminating any evil spirits that approach them. They capture and eliminate any conscious entity that possesses a crude and heavy vibration. It doesn't matter if it's a fox or a human wandering spirit.

In other words, if there is a spirit that cannot become a ghost and wanders this earth with a troubled feeling, and shows even a slight appearance of an evil spirit, it becomes a target for elimination.

These rough individuals use curses to eliminate evil spirits, much like the onmyoji or the protagonist of fantasy stories who confront evil beings.

In reality, it is not always as enjoyable as in manga or stories, but it is quite raw. This is literally "elimination," so the souls that are eliminated simply return to nothingness, without reincarnation.

Whether this is good or bad, I used to think, "Is this not a bad thing?" But now, I understand that it is also one of the cycles of this universe.

Even though it is called elimination, it returns to the fundamental energy of this universe, and after a long period of time, it materializes again and becomes real in this universe. I think there is also a function in the universe that temporarily returns evil souls to the fundamental source of the universe.

However, for those who are actually involved in it, it is tragic. All the wisdom accumulated through repeated reincarnations is lost, and they return to nothingness. Therefore, if you do not want to be eliminated, people with negative energy should not approach such rough individuals.

It is normal to wander or travel on this earth in a spiritual form, but there are places where such rough individuals exist. If you encounter them unexpectedly and they sense your negative energy, you may become a target for elimination, so be careful.

It is safer to be reincarnated into this world with a physical body. If you have a body, you will not be a target for elimination, even if you have an evil aura. Therefore, if you want to enjoy this earth, it is safer to reincarnate. In addition, even if you have negative energy, being reincarnated into a physical body adds physical constraints, which inevitably leads you into a cycle of growth, and you can even practice if you want. Therefore, it is faster to become better than being a wandering spirit or an evil spirit with a troubled feeling. Not only is it safe, but by being reincarnated, you also gain hope.

Several months before the start of the war, the United States confiscated Japanese assets and imposed an oil embargo.

July 25, 1941: President Roosevelt freezes US-Japan funds.
August 1, 1941: Oil embargo.
December 7, 1941: Pearl Harbor attack.

If the same thing happened today, would it lead to war? For example, if the United States froze the assets of Chinese companies operating in the US and imposed a global oil embargo on China, China would likely go to war. Or, if China froze the assets of Japanese companies and imposed a global oil embargo on Japan, the current Japan, being somewhat hesitant, might not go to war, but pre-war Japan did.

After the United States won, the original cause was obscured, and propaganda was spread that the Pearl Harbor attack was a deception. In other words, "in war, the victor is always in the right."

However, there is a historical context to this. What I want to say here is something more spiritual. From a spiritual perspective, a different aspect of the Pearl Harbor attack emerges.

It is the question of whether "the value of life is paramount" or whether "there is something more important than life." This has always been a topic of debate among historians and politicians. From a spiritual perspective, there is something more important than life.

The commonly held spiritual belief emphasizes "the value of life," so you might think that life is the most important thing. However, that is not necessarily the case.

For example, in yoga, the concept of "ahimsa" is emphasized, which means "non-violence." Therefore, while the value of life exists, it is based on the principle of non-violence, which is not directly related to the value of life. The physical body, as a form of life, can easily disappear, but whether that causes harm to the soul is a separate issue.

What is truly important is whether the soul is harmed, and whether the body is injured is a relatively minor issue in comparison. While the body and life are certainly important, from a spiritual perspective, life is cyclical, and while life is precious, it does not completely disappear when death occurs.

Many people's help is needed for a person to live and grow. Life is precious, and it should not be easily discarded. However, life is cyclical.

Even considering one's own life, the question arises whether one will live with a spirit of slavery for one's own life or for generations to come, or whether one will not.

Looking at the long term, whether future generations or even centuries, whether the nation or country will continue to have "enslavement" as a wound on the soul, or whether one will protect the soul, which is more important than life, is a major difference. This can be expressed as "fighting with pride," but it is more about whether one will cause a wound to the soul, rather than simply fighting for pride.

It is thanks to the efforts of people in the past that the names of Japanese people today are not "John" or "David."

Recently, an interview with a former kamikaze pilot about the Pearl Harbor attack, conducted by Shingo Sakurai of Johnny's, has caused a stir. If one only looks at the physical body, it would be a naive question like "Why did you kill people?" However, it was done to protect Japan's pride and defend Japan from invasion, and even if they could not win, to bring them to a state where they would not be defeated in spirit.

The former kamikaze pilot probably regretted that people like Sakurai, who lack such spirit, were raised in the Japan he protected. He probably felt disappointed that such a Japan was created.

From a spiritual perspective, both sides are somewhat correct, but what is more important is the understanding of the former kamikaze pilot. The kamikaze attack was possible because they understood that life is cyclical and that there are things greater than life.

Japan has lost its spirit due to post-war colonial policies, which have emphasized the value of physical life and neglected spiritual matters. It is difficult to remove this ingrained belief that physical life is the most important thing, but even if one starts from the same premise, it should be possible to understand that there are things more important than physical life, and one should gradually be freed from this bondage.

However, I do not think that war is right. The issue of physical life is not something to be discussed with people like the former kamikaze pilot. It is too shallow to talk about the value of physical life to those who challenged the kamikaze attack believing in something greater than life.

Among people who are involved in spirituality, some become hysterical when the topic of war is brought up. These people often have had tragic experiences in war, which needs to be resolved. War is something that should not happen, but from a spiritual perspective, it is possible to avoid war, and one should not choose a life where they are drawn into war. Being involved in war means that there is something that the person needs to learn from it.

When I meditate and my consciousness becomes clearer, I no longer reach the state of "emptiness" and silence, but instead, I reach the state of "being" and silence.

"Being" means that a deep consciousness is constantly working, and on that basis, the superficial consciousness, or in other words, the noisy aura that appears on the surface, gradually calms down, and the state of silence deepens step by step.

This kind of state of silence initially feels extreme, and it leads to a world of silence that can be described as "emptiness." However, although it may seem like a world of silence at first, as one's understanding of that world of silence deepens, it becomes clear that it is not actually a world of silence, but rather a world with subtle vibrations.

In meditation, this is literally felt as a "world." However, even though it is felt, it is a world centered on my own body and consciousness, so while it feels like a world at first, it is actually the state of my own aura.

Originally, my own aura is turbulent, and when I first enter the state of "emptiness" and silence, it feels like overcoming a significant "barrier." However, as I gradually reach the state of "being" and silence, my aura becomes relatively stable, which is normal, and I can gradually deepen the state of silence. At that time, it feels the same as a state of silence, but the difference in level is not very large, and it feels like gradually deepening it.

Initially, even when I enter the state of "emptiness" and silence, I often return to my normal state relatively quickly in daily life. However, by meditating again, I can enter the same state. By repeating this process, it becomes stable, and gradually, the state of silence spreads to daily life.

As this foundation is established, I can enter a deeper state of silence during meditation. This foundation is essentially the continuity of the meditative state, and metaphorically speaking, that is what becomes "being." The continuity of this "being" state in daily life, which can also be expressed as samadhi in daily life, allows me to deepen meditation further based on the "being" state of awakening.

Reaching a state of profound silence also means that the aura is filled with energy in the Sahasrara chakra. These two things happen simultaneously. That is, neither one happens before the other; when one happens, the other also happens. They are not separate things, but rather the same thing expressed from the perspective of consciousness and from the perspective of the aura.

When that state is reached, the aura is filled with energy in the Sahasrara chakra, but not only is it filled in the Sahasrara chakra, but it also creates egg-shaped aura "wings" that extend from the Sahasrara chakra to the surroundings of the body.

This is often depicted in the spiritual and yoga world, and it is often seen in diagrams explaining the aura. The Sahasrara chakra is not only an entrance to higher dimensions, but also an important starting point for creating the aura that envelops the body.

It is similar to the Earth's axis, and just as there are electromagnetic lines that pass around the Earth from the North Pole to the South Pole, forming the Van Allen Belt, there is also an electromagnetic field around the human body.

This has been demonstrated not only in spiritual practices but also in scientific experiments, and in reality, such a field exists, and it exists in everyone, even those who have not undergone any training. However, when the aura is filled with energy in the Sahasrara chakra, this field feels like it is strengthened.

As this field becomes stronger, it seems that the "wounds" in the aura that exist in various parts of the body gradually heal, and the wounds are slowly closed. It seems that the area around these wounds tends to accumulate aura-like impurities, but it also seems that the strengthening of the Sahasrara chakra has the effect of making it easier to remove those impurities.

When observing in a meditative state, I feel that my field is still weak and needs to be strengthened. In reality, even compared to the past, it has been strengthened considerably, but it still seems to be in the category of being weak.

I feel that not only meditation and improving consciousness are important, but also managing the aura is important.

If a soul has grown spiritually to a certain extent, then it is a challenge that it has imposed upon itself.

Basically, all consciousness respects its own free will, and it can do anything. However, there is also a collective consciousness, so it cannot do whatever it wants, and the degree of freedom allowed is proportional to the strength of one's own consciousness.

Therefore, in the case of weak consciousness, it is more of a life that is given as a "role" by the collective consciousness rather than something imposed by oneself, and fulfilling that role is what is required in life.

Even so, there will be times when you think, "I don't like this," or "I want to be something else." However, basically, since that was the starting point, you will not deviate too much from that route.

Most people are of this weak consciousness, so in their case, it becomes a life of fulfilling challenges given by the collective consciousness. Even though it is called the collective consciousness, you are also a part of it, so it can be said that it is something you decided. However, it becomes a situation where a sense of a separate self is playing that role. After separating from the collective consciousness, you are quite enveloped in individual consciousness, and you don't understand much about the other collective consciousness.

Perhaps even if you were a soul that had grown to a certain extent, you might become tired while living and stop understanding things.

Knowing the reason why you were born is quite useful, and it can be found through meditation.

If you do that, you will be able to determine what you can do and what challenges you have, so you will not be confused about your purpose.

When you compare it to that purpose, what might seem like a painful life could be something completely unrelated to the purpose and should be avoided. Alternatively, it might be the very purpose of life, something you should face directly and overcome.

Therefore, if you don't know the original purpose, you cannot judge whether a life is good or bad.

However, although there is something like an original plan, life is interesting because it changes along the way. Even if something unexpected happens, it is generally a good idea to overcome it if you can.

As you become more spiritually mature, you plan to a certain extent before being born. However, even in that case, unexpected changes occur, and it is never exactly as planned, so problems always arise.

A life without any obstacles is quite common for beginners, and the more obstacles there are, the more it is said to be for advanced people. This is basically from the perspective of life on Earth, but it is quite independent of that, and the degree of spiritual maturity is involved. Therefore, there are cases where someone struggles and has a hard time living on Earth, but is spiritually mature.

However, as you become more spiritually mature, you start planning your life, and you also decide in advance to set "refueling points" in various places in your life, and you replenish what is necessary for life on Earth there.

On the other hand, it seems that if you are not very familiar with life on Earth and are reincarnated into this world, you will have a harder time. Regardless of spiritual maturity, everyone's first life is often difficult because they are not familiar with it.

In spirituality, it is often said, "I am light," but in reality, while I can understand the logic behind such statements, I haven't experienced it deeply or with a strong sense of feeling.

I frequently "see" or "feel" light during meditation, or almost every time, but I have only occasionally felt that I myself am light, and not very deeply or sincerely.

Recently, by raising energy in the Sahasrara chakra, I began to see light, and then, from the Sahasrara chakra, I started to radiate an aura that enveloped myself in an egg-like shape. Suddenly, I felt light shining from the top of my head, and as I continued to feel that way, suddenly my entire body was enveloped in light, and I felt, "Hey, I feel like I am light."

Even though it is called light, it is not colorless and transparent, and it doesn't disappear completely, and perhaps I will eventually have that kind of feeling, but at least for now, I have a slight awareness of being a being of light that is enveloped in light.

This awareness is not the same as self-awareness, but rather a feeling of "knowing" unconsciously, deep down, and suddenly realizing that it is so.

In spiritual prayers, phrases like "I am light" often appear, and while the expressions and wording may vary, this part is consistent in many prayers, and I don't think there is any particular superiority to any of them, so I think it is fine to choose one that suits me and is easy to recite. However, the phrase "I am light" is consistent in many of them.

Perhaps I have finally reached a stage where I understand and feel what that common "I am light" in many prayers means.

In terms of spiritual stages, there are generally three or four stages:
- Astral dimension: dealing with emotions
- Causal dimension (Karana dimension): dealing with logic
- Purusha dimension (divine consciousness as an individual)
- Divine consciousness as a whole

Most people stay within the first three stages, as reaching the last stage is rare. Among these, in the astral dimension, it is sometimes felt as "water." The Honzon's Nanso-ho method involves flowing a light-like substance throughout the body to purify it, and the fact that it is described as "water" here refers to the astral dimension.

I used to not understand the difference between the "water" metaphor and the "light" metaphor, but recently, it has become quite clear.

"Water" is the astral dimension.
"Light" is above the causal (Karana) dimension, such as the causal or Purusha dimensions.

Even water has its own light, and as you move to the causal (Karana) and Purusha dimensions, they emit light and are closer to the essence of light.

In spiritual practices, "water" and "light" are often confused, and sometimes it is the "water" of the astral dimension, or sometimes it is the "light" of the causal dimension or higher. In either case, in reality, it is "light," but the feeling is different depending on the stage.

Even if you are normally experiencing the causal dimension, since you have a physical body and are born on this earth, you also have an astral body, so you cannot become only the causal dimension. Initially, you mainly deal with the astral dimension, and then you mainly deal with the causal dimension, but you also need to deal with the astral dimension as needed.

In any case, the essence of it is "light."

When you are a child, probably most people feel that a day is very long.
As you get older, a day seems to become shorter, time feels shorter, and the days pass by quickly. I think this applies to most people.

When I was living unconsciously, I was similar to that. When I was a child, a day was long, but afterwards, I gradually became unconscious and spent more time living unconsciously, resulting in the days passing by very quickly.

However, if there are difficult things, the days pass by more slowly, and a day can feel very long.

However, what I want to say here is not that days feel long because of difficult reasons, but that days feel very long as meditation deepens.

Deepening meditation means that the so-called Samadhi state continues, and you become aware of subtle sensations.

As a result, you start to move consciously and finely, instead of moving unconsciously like a robot, even when moving your body.

Then, although the movement of the clock time does not change, the number of things that consciousness can perceive increases, and you can grasp and act more finely. As a result, a day feels longer.

Morning comes, then noon, then night.
During that time, your perception changes little by little, and the perception between morning and night is quite different. Changes in perception of things, your own health condition, or even the state of your aura, all show changes. There are quite a few changes in just one day.

And then, you spend another day, and another day. Compared to when you were living unconsciously, I think you are spending a much longer day.

This is completely different from feeling that a day is very long because of something unpleasant; it is a feeling of length because you can perceive things.

When you think about the morning of that day at night, you may feel a sense of deep emotion that you have spent a long time in a single day.

At the same time, you may also feel that even events from distant times exist simultaneously. So, what I am saying here is not about imagining distant times and feeling a sense of deep emotion, but rather a feeling of melancholy when reflecting on the day itself.

Spiritual people often use positive language to describe these changes, but in reality, politicians are changing the times to prevent ordinary people from doing whatever they want.

I feel that this might happen through meditation, but I'm not sure if it's true.

Similar things happened during the Edo period and in modern times. This can be seen as politicians manipulating ordinary people like servants, but it also has a long-term perspective of preventing the country from becoming chaotic if ordinary people are allowed to do whatever they want, so it's often done with relatively positive intentions.

Eventually, politicians will reset the value of money, which will reduce the influence of people like Takeshi Onizawa who have a lot of money.

Relatively, the value of lineage, bloodlines, physical objects, and land will increase.

Spiritual people talk about the "era of the spirit" in a positive way, but in reality, politicians are reducing the value of money to deprive ordinary people of their freedom.

The monetary economy will continue, but people will not be able to do whatever they want with money.

This has some positive aspects, such as making it more difficult for China to buy up land in Japan, which can protect Japanese land and culture.

On the other hand, even if you have a lot of money, it won't be as valuable, so you won't be able to do whatever you want.

This is inconvenient for people who want to make money and live freely, or for those who are considered successful. However, it's essentially just a return to a pre-war era, although there will be technology and accumulated foundations, so it won't be that unfortunate.

Chinese real estate agents who were destroying the Japanese environment before the coronavirus pandemic have become less common, and land transactions have become more stable.

However, land that has already been bought may be abandoned and left as is. Also, the fluidity of people and goods will decrease, and as a certain proportion of foreigners remain, they will gradually become more Japanese over generations, so it will be resolved over time.

At that time, people will look back at the current era and say, "I remember a time when you could do anything with money."

Prime Minister Kishida or a similar politician, perhaps simply driven by the ambition to "take away the freedom of ordinary people and control the country," is popular with the public and supported by the media, even though his policies are somewhat pro-China or pro-Korea. He is criticized by the conservative forces, but he is supported by the media, which maintains his popularity and allows him to implement extreme policies.

As a result, policies will be implemented to reset the value of money, especially targeting the wealthy, which will be similar to asset freezes.

This is a terrible thing, but it's like communism attacking capitalists, and it's possible that wealthy people will be demonized by the media, who will join in condemning them. Then, the seizure of assets from the wealthy will be accepted by public opinion and implemented.

Some people may worry that this will cause people to flee to other countries or that their assets will be converted into cash. Some wealthy people are already doing that. However, the flow of money into Japan will be managed more strictly, making it difficult to move large amounts of money. Also, assets overseas may be reset in those countries, so it will be a confusing time when people don't know where to put their money. There have been cases where overseas assets have been suddenly frozen. This would be a major problem if it happened in Japan, but it seems to be happening globally, like the current coronavirus situation.

As a result, the value of land will increase, and assets will flow into real estate. However, in anticipation of this, the acquisition tax for real estate will become higher, probably 40% or 50%, which will reduce liquidity.

However, people and the general public are not easily controlled. Changes will happen gradually. People will not simply accept being impoverished as politicians want, and those who are aware of the changes will see the value of money as relatively low and will increase the value of tangible assets and relationships.

As a result, politicians may have wanted to increase the number of poor people and workers, but in reality, more people will be able to live comfortably without working much, and an era of prosperity will come, contrary to the politicians' intentions. At the same time, it will be possible to prevent the invasion of foreign powers with money.

In a sense, this is also a result that politicians did not anticipate. I believe that while Japanese people may appear to be obedient on the surface, they are making firm and correct choices individually, and that is how times change. While politicians do have the power to influence the times, the individual choices of the Japanese people are what create a new era.

For those who want to become rich and live freely, this may be a difficult world. However, this has always been the case, and their concerns remain the same. Only those who currently have assets will be troubled, and the general public will not experience such significant changes. As a result of these changes, there may be a slight spiritual advantage for some.

This is something I vaguely feel while meditating, and there is no other basis for it. It is just a note.

In a normal state, before meditation deepens, a person's consciousness is cluttered and confused. In that state, random thoughts constantly arise, such as thoughts, imaginations, or self-criticism loops.

In such a state, the mind does not rest and is constantly tired. However, as you meditate, the state of the mind becoming calm increases. A state where the mind is not moving is a calm state, and a state where you can relax.

This state of the mind becoming calm is the first stage. However, as this state deepens further, it reaches a state of stillness, and you experience the mind becoming as still as the surface of water.

In reality, the interpretation of this state varies among different schools of thought, such as the Exoteric teachings, Esoteric teachings, Vedanta, and Tibetan Dzogchen.

Exoteric: Liberation is achieved by increasing the state of the mind becoming calm.
Esoteric: Liberation is achieved by transforming thoughts.
Vedanta and Dzogchen: The mind is considered the same whether it is moving or not.

In Vedanta, the entity beyond the mind is called Atman or Brahman, which is a part of or the entirety of the whole. Dzogchen refers to the same thing as the true nature of the mind (semny).

Even simply calming the mind and relaxing is sufficient as an effect of meditation. However, as the stillness of the mind deepens, you begin to understand what a state of "no mind" is.

Not only is the surface of the mind calm and quiet, but you can see what lies beneath.

At the moment you see what lies beneath, the mind not only becomes calm, but a void appears within the mind. Through that void, you can see the bottom, temporarily removing the limitations of the mind, and you understand that the mind or consciousness is given.

That moment is quite different from simply being in a state of stillness and relaxation. However, the foundation is that state of stillness and relaxation, and as that state deepens, a void appears in the stillness, in the middle, right in front, or slightly below, and you can see what lies beneath.

And at that moment, you realize that the "mind" that was still present even in the state of stillness is completely absent in that part.

Even in the state of stillness, the mind is quite thin, translucent, and purified to some extent. However, in a state where a void appears in front of you like this, you realize that there is no mind in that void. Although there is still a mind in parts near your surroundings and body, you can understand, even if only slightly, that there is a part where there is no mind.

And at the same time, you understand that your mind is given.

Originally, everything you saw was seen through your consciousness, and there was always a filter of your consciousness. However, at least in that part of the void, your consciousness does not exist.

The consciousness that is seeing that is originally there, and in the state of stillness, the observational consciousness of Samadhi continues. However, at the moment the void appears, that observational consciousness of Samadhi, including the Vipassana consciousness, is assimilated into an infinite abyss and almost completely disappears.

The remaining consciousness thinks, "Am I going to die like this?" But even so, at least for now, consciousness does not completely disappear, and consciousness returns a little later.

This seems to go through the following changes:
0. (Before starting meditation) A state of cluttered consciousness.
1. A state of focused concentration.
2. A state of stillness, Samadhi (trance), and Vipassana (observational) state. A state where observation continues constantly.
3. A state where the mind disappears.

Meditation goes from a cluttered state to nothingness, and then to existence. However, there is a state where the mind disappears beyond that.

Recently, I have experienced this frequently, and when I glimpse the world beyond the mind, I understand that consciousness is given.

Approximately one year ago, I began to feel a sense of dawn in the depths of my chest, and my awareness of creation, destruction, and preservation deepened. However, recently, I have felt relatively calm, and it feels like my state has returned somewhat to how it was before.

This "return" feeling has occurred frequently. Even before the dominance of Anahata (heart chakra), I felt a similar sense of stagnation. However, I believe this is likely not stagnation, but rather a kind of plateau state, as is often described in sports, martial arts, and studies. And after a period of plateau, there should be a sudden level-up, which has been the case in the past.

Therefore, I view this kind of feeling of stagnation as a positive aspect.

In the past year, as the awareness of creation, destruction, and preservation emerged and became relatively normal, it disappeared, leaving a feeling that it no longer exists. I clearly felt this sensation for about half a year, but recently, I have not been feeling that awareness as clearly, and it feels like I have returned somewhat to a previous state.

Then, suddenly, a deep abyss appears, as if a hole has opened in a quiet way. When I reach that point, there is nothing there, and my heart seems to be disappearing.

Originally, I recognized this as a temporary or rapid change in the form of awareness of creation, destruction, and preservation. However, a rapid change occurred about a year ago, and while it is the same change, it has reached a certain stable state, and that same change has deepened in a stable form.

Therefore, a year ago, it was recognized as creation, destruction, and preservation because it came suddenly. However, now it is stable, so while it is the same awareness, the aspect of creation is strongly felt.

Because it is energy, and the source of everything, there is also destruction and preservation, but it seems that the aspect of creation is more prominent.

Indeed, there are aspects of destruction and preservation, and they may temporarily appear, but it seems that creation is more in line with the reality.

In the future, different aspects may emerge as meditation deepens. However, in my current state, I am moving from a state of peaceful tranquility to a deeper level, where I glimpse the "hole" of the abyss, and my heart disappears. While it could be described as destruction, it seems that the essence of the energy is creation.

There are many times when children, with their curiosity or sudden inspiration, think "What is this?" However, it is important to consciously and selectively choose what you want to know at that moment, and it is important not to simply think "I want to know" without thinking.

When you think "I want to know" and that feeling intensifies to a certain extent, the gears of karma begin to turn and move towards realization.

Desires such as "I want to know something" or "I want to work in a certain profession" are triggered by this "choice."

If you stop at the "What is this?" stage before that trigger is activated, the karma will not move.

Therefore, when you think "What is this?", you must first judge whether you want to know it, and selectively choose whether or not you want to know it. To do this, you need to live a conscious life. If your life is mostly dominated by the unconscious, even the "want to know" choice will happen unconsciously, and the gears of karma will continue to turn.

However, most people live like that, so there is no need to worry too much about it. If you want to escape from the gears of karma, you first need to become conscious and escape from these "want to do" desires. In a broad sense, this is called "desire," but it is originally more of a "choice" than a desire. A conscious "want to do" choice is made first, and then it changes into a more concrete form as a "desire." Therefore, if you do not first make the "want to do" choice, the desire will not appear, and you can escape from the gears of karma.

The fact that you don't immediately think "I want to know" when you think "What is this?" is spiritually important. However, in the market and among people who want to take something from others, these mechanisms are used skillfully. They start with a sense of wonder like "What is this?" and make others voluntarily consume, or even make them willingly give up something. This can be considered manipulation, but recently, these techniques have become so sophisticated that people often think they are acting voluntarily, but in reality, they are following the marketer's plan.

Alternatively, when taking something from others, they persistently assert something and make them agree with statements like "This is amazing." It is difficult to deny this kind of "agreement," and especially in closed societies like rural areas, families, relatives, or schools, this kind of "agreement" is almost forced. Once that agreement is obtained, a path is prepared to the point where they think "I want to do that." At that point, it is convenient for those who want to extract consumption from others or take something from them. They repeatedly appeal to the other person's desire, and that desire becomes a wish. Once that happens, the other person will act as they think, and they can obtain the other person's things or property.

This is used as a technique by salespeople in the short term, but it is directly in the form of advertising or, in the medium to long term, as marketing, and it is pervasive in society.

It starts with a question like "What is this?" and becomes a wish when it reaches the point of "I want to know." What awaits after that is "consumption."

In familiar situations, this kind of behavior is taken by cunning merchants in the neighborhood, or by members of a family or relatives who only want to take something from others. These people start with "What is this?" and persistently talk and obtain agreement, leading to "Wouldn't you want to do this?" As mentioned above, until the final "consumption" action or the act of "giving" something, which is essentially the cunning person taking it, they repeatedly repeat the marketing until the target acts as if they are doing it voluntarily.

The key point is that "wanting to know" is important in modern times.

Of course, there are things that need to be known, so it is important to choose selectively. Whether or not you want to know something, even if someone says "What do you think this is?" or "Isn't this amazing?", it is up to you to decide whether or not you want to know.

First, you need to judge whether or not it is necessary to know, and whether or not you need to know.

A few days ago, the Uyghur Forced Labor Prevention Act was passed in the United States, and it will be enforced 120 days from now. The background of this law is that, in Xinjiang, not only is there forced labor, but also mass killings, and the Chinese government sends Han Chinese men to families of women whose husbands have been "eliminated," forcing them to have mixed-race children. However, these kinds of situations cannot be simply categorized as one side being the victim and the other being the perpetrator.

However, this is something that came to me during meditation, so I don't know if it's true.

Looking at historical facts, the Han Chinese have been threatened by nomadic peoples from the north for a long time, even before the time of Genghis Khan. The famous Great Wall was built to prevent the invasion of nomadic peoples from the north. It can be said that conflicts between the Han Chinese and Mongolia have continued since ancient times.

Furthermore, throughout history, there have been periods when nomadic peoples ruled, and periods when the Han Chinese or other ethnic groups ruled, resulting in a buildup of karma. Currently, the Han Chinese are in a dominant position, but it is possible that there will be a time when the Uyghurs become dominant again. In that case, there is a high possibility that the opposite will happen. If left unchecked, this cycle of mutual slaughter between the various ethnic groups in China and Mongolia seems to be accumulating as karma.

To break this cycle, the answer that came to me during meditation was, "One of them must awaken to Dharma (good deeds, justice, order)." It is essential that the one who awakens leads the way to a correct and orderly state, resolving the discord between the two sides.

Dharma, as taught in India and Buddhism, is like the universal law and order. In Indian stories, kings are often portrayed as incarnations of Dharma, symbolizing order. In other words, Dharma is about upholding fairness, and by one side awakening to Dharma, it is possible to put an end to situations where one side slaughters the other.

In a situation where such a cycle of karma is occurring, it is not possible to punish one side. The current perpetrator is the Chinese government, and the victims are the Uyghurs. However, what can be addressed directly by modern legal systems is limited to the current perpetrators. While this is necessary, it is not enough, as there is a future possibility that the Uyghurs, once safe, will gain power and repeat the same actions.

The key is whether the side that gains power will awaken to Dharma. The cycle of power shifts repeats over time, but if they do not awaken to Dharma, they will return to slaughter and chaos, and the perpetrators will become victims.

Currently, the perpetrators are the Chinese government, and of course, the Communist Party is at fault. However, in the medium term, both sides have the potential to become perpetrators.

To stop this cycle, it is necessary to awaken to Dharma, and it doesn't matter which side awakens. Even the Chinese Communist Party, which is currently the perpetrator and at fault, can awaken to Dharma. In TV dramas and movies, it is common for a hero to emerge from the victims, but in reality, it doesn't matter which side awakens to Dharma.

Even if a side is currently doing wrong things, in a situation where the cycle of karma is turning, whether one side is good or bad is not as important from the perspective of awakening to Dharma. Either the side that is in power or the side that is being ruled can break free from the cycle of karma by awakening to Dharma.

Therefore, even now, gods and lightworkers are actively intervening with Chinese Communist Party officials.

Some people may think that this is tantamount to siding with the perpetrators, but that is not the case. Ultimately, the key is whether someone who has awakened to Dharma will govern the country, or whether the person who is governing the country will awaken to Dharma. Awakening the person in power is also a viable option.

While I was flipping through a book, I came across this figure.


"From the Path to Awakening of the Pleiades"

This page contains the explanation, "Extending from the higher self of the 6th dimension..."

About a year ago, when I felt the consciousness of creation, destruction, and maintenance, it approached me "from behind" and entered my heart. In reality, I have hardly seen such explanations anywhere other than in this book, and I wondered, "What is this that came from behind?" But then I suddenly saw this description, and I strangely felt that it was my higher self that had entered. However, I don't really understand what the dimensional number is.

I often hear about the energy routes along the spine, and it is frequently mentioned in various books, yoga, and spiritual teachings. However, I have rarely seen stories specifically about the "back" like this.

I have owned this book for a while, but I have mostly skipped over this part. When I suddenly looked at it, I was surprised to see such a diagram. According to the description, first, the crown chakra or pineal gland is activated, and then the higher self connects to the heart from the back. There is another step in this practice, where you feel a connection to the perineum, abdomen, and heart, and energy enters.

Although I have not received teachings from this particular school, it may not be exactly the same, but the content is similar, and it is a very interesting story.

With this kind of story, even if you participate in a workshop and receive guidance, you often just listen to the guidance and vaguely feel like, "Is that what it is?" But in reality, this kind of story is often accompanied by a clear feeling, and there is a certainty that it is "that." However, sometimes it may be a mistaken certainty of something else. But, except in cases of mistaken certainty, it is basically something that should be done with confidence, and it is not the kind of thing where you should think, "I did it" just because you heard it in a seminar.

There are often times when stories like this, even if read in a book or received as guidance in a workshop, do not immediately resonate. In such cases, it is important to temporarily suspend judgment and think, "Perhaps there are such states or changes." It is not necessarily a lie just because you cannot experience it yourself; often, it is simply that you are not yet ready. It is important to understand and experience these truths yourself, rather than simply accepting them at face value, and it is important to temporarily suspend judgment. There are many different aspects to spiritual stories, so if you don't understand something, it's okay to temporarily skip it without denying it.

There is a famous old story in India called "The Blind Men and the Elephant," or "Judging the Elephant by the Blind." This story has spread to Japan through Buddhist teachings, and many people often refer to it in various contexts.

In short, the story is about several blind men who touch an elephant and each describe what they think it is, but their descriptions only represent a part of the elephant and differ from the actual appearance of the elephant. The blind men are talking about the whole elephant based on only a part, and the story often uses this analogy, especially by religious figures, to explain their doctrines.

I have heard this story in various places and with different nuances for over 30 years. Initially, I simply accepted it, but gradually, I realized that the meaning conveyed varied depending on the person telling the story.

Broadly speaking, there are two main interpretations:

- Using the story to legitimize (the speaker's) religion.
- Arguing that even if it's only a part, it's still a truth, and by accumulating small truths, one can eventually reach the whole truth.

In the former case, it is often expressed as "We should gratefully receive the teachings because the founder of the religious group has received such wonderful teachings," and the listener simply feels grateful for being able to hear such truths. This gratitude is more religious in nature and can lead to blind faith. This idea can escalate, strengthening the authority of the religious teachings, and creating a divide between the general public, who are like the blind men seeing only a part, and the members of the religious group, who are said to know the whole elephant.

As mentioned earlier, the former interpretation creates a divide, which is often used by those who want to legitimize a religious organization or doctrine.

The latter interpretation is that even if it's only a part, it represents a truth, and by continuing to explore, one will eventually reach the whole truth.

In reality, these two interpretations often overlap, and it's rare to find a situation where one is completely separate from the other. Sometimes, the speaker may start by emphasizing one aspect and then suddenly shift to the other. Therefore, it's important to pay attention to the nuances.

It can be said that the former interpretation creates a divide, while the latter does not. Furthermore, these two categories can be further divided:

1. With a divide → The belief that God is unknowable.
2. With a divide → The belief that God is knowable but difficult to understand.
3. Without a divide → The belief that God and truth can be gradually and progressively understood.
4. Without a divide → The belief that God does not exist, and that our own perception is everything.

In the case of 1, where there is a divide and God is unknowable, there is only faith.
In the case of 2, where there is a divide and God is difficult to know, it often leads to the idea that only the founder of the religious group or those who practice diligently can know God, which strengthens the authority of the religious group. While the path to knowing God is supposedly open to everyone, the divide makes it difficult.
In the case of 3, where there is no divide and God can be gradually understood, the path to knowing God is open to everyone, and by repeating small steps of understanding, one can eventually reach enlightenment. In this case, it is difficult to establish the authority of the religious group, and the experience of God becomes a personal matter. This interpretation seems to be the most appropriate understanding of the "Elephant" analogy.
In the case of 4, where there is no divide and God does not exist, this is the view of atheists, so we won't discuss it here.

It is important to be careful when listening to this type of analogy, as its meaning can change depending on the speaker's nuances.

My understanding is that this analogy is not meant to explain the whole truth, but rather to explain the concept of "Atman" in the Indian Vedanta philosophy, which refers to the "whole" and the limitations of human senses when perceiving it. It was not originally intended to be a general story about the whole truth.

However, since this is an old story, it is impossible to verify its original meaning. Nevertheless, it seems appropriate to interpret that the concept of Atman in Vedanta spread and became a general story about truth.

When it comes to the story of Atman, it is simply about the act of perception, and there is no connection to authority. Therefore, it can be easily understood. However, the story of the elephant is often associated with authority, so it is important to be careful when listening to it.

The awareness of creation, destruction, and maintenance in the chest seems to be what is called the higher self in the 6th dimension. When this higher self permeates the entire body, changes also occur in the level of consciousness.

The dimensional number mentioned here is the dimensional number stated in the relevant book. I don't fully understand why it is 6 dimensions, but for now, I will consider it as 6 dimensions.

Although the higher self is probably beyond dimensions, it still has the attributes of "places" in the physical body. It is not located in some distant place that has nothing to do with this world, but rather, there is a part of that dimension that overlaps with the current dimension.

Therefore, the higher self also has the attribute of "place," but in simple terms, it is recognized as an "aura." It seems that the higher self is recognized as a relatively "black" aura.

When interpreted with the senses of this dimension, it is felt as an awareness of creation, destruction, and maintenance, and it contains not only creation but also fleeting aspects such as destruction.

When this black aura permeates each part of the body, changes also appear in the level of consciousness.

When it is passed through the arms, consciousness flows to that part, allowing for a better understanding of finer sensations and movements.

When it is passed through the head, consciousness becomes clearer, and vision and thinking become faster and more detailed.

Even without this, if the Kundalini aura is allowed to reach the head, a certain state of tranquility is achieved. However, this black awareness of creation, destruction, and maintenance, which is the awareness of the higher self, is connected to my current physical body from the chest, especially the back, and gradually integrates with the Kundalini energy. The energy that spreads from the heart in the chest permeates each part of the body, causing changes.

Simply allowing the Kundalini energy to permeate each part of the body, especially the head, is useful in itself and leads to a state of tranquility, which is a certain important step. However, this awareness of the higher self seems to go a step further.

It is certain that allowing the Kundalini energy to permeate the body leads to a state of tranquility. However, with Kundalini energy, there is still some noise in consciousness. With the awareness of the higher self, much of that noise is removed. Therefore, the awareness of the higher self may be more appropriate for the state of tranquility and the world of silence.

However, until we know the next world, what we can know is the best. So, if the highest experience with Kundalini energy is a state of tranquility, then that is the limit. However, we may experience an even deeper state of tranquility in the future. Therefore, even this awareness of the higher self may be relative.

Generally, people believe that "the mind is the self," and I think this is what children are taught by parents and schools.

However, in practices like yoga, the mind is taught as a "tool," and it is simply a tool used by the "self."

There is a huge difference in understanding between these two concepts.

If a child is taught that "the mind is the self," and then has negative or vulgar thoughts, they may interpret those thoughts as representing their true self, leading them to believe that they are inherently flawed or impure.

On the other hand, if a child is taught that "the mind is a tool," then negative or vulgar thoughts are simply seen as external stimuli, like seeing or hearing something unpleasant. They are simply recognized as thoughts that have entered the mind.

There is a significant difference between these two perspectives. If children are taught superficial explanations like "the mind is the self" or "I think, therefore I am," they may gradually begin to feel like they are terrible people in society, leading to self-loathing.

There are two main ways to escape this: one is to study diligently and understand the truth, and the other is to live according to intuition without overthinking.

Many people do not choose either of these paths, and instead, they simply interpret what they are taught, leading to confusion. However, the root cause of this problem lies in the fundamental misunderstanding of the relationship between "the self" and "the mind."

Living according to intuition is often more suitable for women and can be considered a spiritual approach. However, it can also lead to rebellious behavior during adolescence. Following intuition reveals one's true nature, so the way a person lives when they stop following what they are taught depends on their underlying spiritual foundation.

If someone with a solid spiritual foundation chooses to live according to intuition, they may experience a more balanced life. However, if they lack a strong foundation, they may stray from the path of society, and it might have been better for them to live under control.

On the other hand, some people may notice something is wrong and study to discover the truth, but that is also a difficult path.

In any case, I believe that it is wrong to teach children incorrect concepts like "the mind is the self," and that even adults and teachers may not fully understand this. By teaching such things, adults and teachers are burdening themselves with the guilt of teaching children something they do not fully understand.

Children should focus on practical things like studying, strengthening their bodies and minds, and calming their hearts, rather than being taught abstract concepts like "the mind is the self," which are actually incorrect and may be difficult for adults to fully grasp.

If something needs to be taught, it could be Buddhist teachings, or a local priest could be invited. Alternatively, various perspectives could be introduced, including the idea that "the mind is a tool," in addition to the concept that "the mind is the self." However, children often only retain one of these ideas, so it might be best to leave it to the priest or simply teach them that "the mind is a tool," as this will help them avoid self-loathing.

Teachers often say they don't understand why children are acting out, but one of the reasons is this very issue. Simply teaching that "the mind is a tool" can calm children's minds, increase their rationality, and significantly improve their thinking skills. This is such an important piece of knowledge, yet schools often teach the idea that "the mind is the self," which is simply one perspective among many, as if it were the absolute truth. This incorrect teaching leads to confusion among children and can even contribute to classroom disruptions.

When the Kundalini energy passes through the back of the head and reaches the Sahasrara, the energy rises beyond what is called the "half step" as a route. Therefore, in the case of Kundalini, the energy does not flow linearly, but rather passes through a certain route.

The Kundalini energy can be manipulated with consciousness, and by using consciousness, you first focus on the space between the eyebrows. However, the same consciousness used to focus on the space between the eyebrows is also used to allow the energy to rise to the Sahasrara, bypassing the "half step" at the back of the head.

However, there is also energy that bypasses this route and rises directly, and until now, I have not been able to distinguish what that is. It seems that the unconscious energy rises smoothly to the Sahasrara without being hindered by the route, as if "out of the blue."

There were days when the energy rose directly to the Sahasrara without being hindered by the route or any obstacles, but in most cases, the energy seemed to rise through the route.

Especially when I was in an unconscious state, it seemed that the energy was not affected by the route, so the key difference seems to be whether you are using consciousness to raise the energy or using the unconscious.

Until recently, it felt like the energy would rise unconsciously, but recently, I have also started to consciously move the energy of the higher self, which I used to raise in a way that was close to the unconscious.

Looking back at past records, it seems that I was able to move the energy of the higher self from the beginning, but at first, I tried it, but after that, I didn't really focus on moving it, or rather, I didn't intend to move it.

Recently, I suddenly realized, "Why don't I just move this energy of the higher self?" and when I tried it, the energy rose smoothly to the Sahasrara, bypassing the "half step" and the route at the back of the head.

Regarding the difference between these, I haven't been that concerned about it, but recently, I have become more consciously aware of the difference between Kundalini energy and the energy of the higher self. I had noticed that they were originally different types of energy, but I hadn't classified them so clearly.

I understood that they were both a type of Kundalini, but I think that the energy that flows through the energy routes (nadis, in yoga) is Kundalini, while the energy of the higher self can permeate the entire body without being related to the nadis.

The energy that rises without being hindered is the consciousness of creation, destruction, and maintenance, which is, in other words, the consciousness of the higher self, and it is basically located around the chest. However, if you consciously expand and permeate that same energy to your arms or the crown chakra (Sahasrara), the energy will permeate without being hindered by the nadis, and this will lead to a state of stillness that is different from when Kundalini rises to the Sahasrara.