In meditation, it is often interpreted that extraneous thoughts are generally undesirable. It is common to hear that people cannot meditate because they have too many extraneous thoughts.

Various methods for dealing with extraneous thoughts are taught in different Buddhist traditions, including the Exoteric teachings (easy-to-understand teachings), the Esoteric teachings (secret teachings), and other traditions.

In general Buddhist Exoteric teachings, it is taught to increase the time between extraneous thoughts and moments of no thought. The goal is to avoid extraneous thoughts and increase the time spent with no thoughts. This "no-thought" state is said to contain peace and tranquility, and it is sometimes taught that this tranquility is enlightenment.

In contrast, Buddhist Esoteric teachings teach to "transform" extraneous thoughts through imagery. By vividly imagining images such as those depicted on a mandala, one transforms extraneous thoughts into those images. Ultimately, the goal is to unify oneself with the image and reach a state of enlightenment.

Other teachings, such as Tibetan Dzogchen or Hindu Vedanta, teach that it is the same whether there are extraneous thoughts or not. There is no need to avoid or transform extraneous thoughts, because consciousness transcends extraneous thoughts and observes them. Whether there are extraneous thoughts or not, consciousness exists, and therefore, extraneous thoughts are irrelevant to consciousness. This state of being with consciousness is called Samadhi, and in this state, one is not (basically) affected by extraneous thoughts.

In Buddhism, the concept of "body, speech, and mind" (shingi) is mentioned, representing actions, words, and thoughts, respectively. However, these correspond to different levels: the body, energy, and consciousness. Exoteric teachings primarily work on the physical level, Esoteric teachings primarily work on the energy level, and some other schools primarily work on the level of consciousness.

■Differences in Interpretation of Body, Speech, and Mind

Therefore, in Exoteric teachings, the focus is primarily on the "body" level. In Exoteric meditation, it is not possible to deal with extraneous thoughts that exist at a higher level, such as "speech" (words, energy). From the perspective of Exoteric teachings, "speech," energy, and extraneous thoughts belonging to that level are obstacles to reaching enlightenment, so the goal is to avoid them. In other words, the basic idea of Exoteric teachings is to eliminate afflictions.

On the other hand, Esoteric teachings address the "speech" (words, energy) level, transforming extraneous thoughts and afflictions into the image of a deity. In Esoteric teachings, extraneous thoughts and afflictions are objects to be transformed.

It is often said that, as a meditation technique, transforming something into an image is a common practice. For example, it is sometimes suggested as a meditation technique or as part of counseling in the mental health field to transform painful memories into pleasant images. Or, even simply transforming them into images of mountains or the sea can be quite effective. Another method is to imagine a clear river and let painful memories and extraneous thoughts flow away. This method is derived from Esoteric techniques and is often used in spiritual practices. It is a good way to deal with painful extraneous thoughts that are difficult to let go of during meditation.

Furthermore, some other schools address the "mind" (consciousness) level, which is the state of Samadhi. In this state (ideally), one is not affected by extraneous thoughts. Therefore, it is the same whether there are extraneous thoughts or not.

Because the basic positions are different, the interpretations of "body," "speech," and "mind" differ between Exoteric and Esoteric teachings, and other schools. Exoteric teachings interpret them as "action, speech, and mind," while Esoteric teachings are similar but attempt to integrate these three aspects. On the other hand, some other schools consider these three to be completely separate levels.

Instead of interpreting them as "action, speech, and mind" like Exoteric or Esoteric teachings, it seems clearer to divide them into "body," "energy" (the emotional astral plane), and "mind" (consciousness).

■Relative Practice to Reach the Goal of Samadhi

These three (body, speech, and mind) can be correlated based on yoga and spiritual classifications, with Exoteric teachings primarily corresponding to the physical level, Esoteric teachings primarily corresponding to the astral plane (and partly the causal plane), and other schools primarily corresponding to the causal plane and beyond.

■Body ("Body" level) → Exoteric teachings
■Astral realm ("Mouth" level) → Esoteric teachings
■Causal realm → Esoteric teachings and other schools
■Purusha or Atman (individual God, individual fragment of the divine, "Mind" level) → Other schools
■Brahman or God

Assuming you understand this, then, at least at the causal level, or ideally at the Purusha or Atman level, which is the "Mind" in body, mouth, and mind, if it's the level of "mind," then thoughts are at a lower level, such as the "mouth" (the energy level, the emotional astral level). Therefore, it doesn't matter whether you have thoughts or not. That state where you can truly be in that consciousness is the state of Samadhi.

Once you understand this, if you can't actually be in that state, it means you've only understood it, not truly experienced it. Ultimately, when you reach Samadhi, you don't need to avoid thoughts, nor do you need to transform them. However, understanding and actually being able to reach that state are different.

Therefore, there are relative stages. If you haven't reached Samadhi, there are several options for dealing with it at that relative stage. Understanding the ultimate stage, and then engaging in the necessary practices at the relative stage, seems necessary and beneficial.

However, even if you choose to practice, simply going through the fixed number of repetitions, thousands or tens of thousands, that are performed in some schools is not necessarily what you want. Rather, you should consider Samadhi as a (temporary) goal, and if possible, have a teacher guide you to that state of Samadhi, even for a moment. Then, the teacher can identify the parts that are hindering you from reaching Samadhi, and you can practice what is necessary. If you practice without knowing what you are aiming for, it is difficult to achieve results.

■If you want to eliminate thoughts, then do so.

Therefore, the practice methods given by exoteric or esoteric teachings should be used, if necessary, and partially. There are many such things as temple training programs that temporarily accept you, meditation courses, and yoga classes. Especially for working adults, it is a good idea to participate in such programs from time to time.

However, keep in mind that the ultimate state is Samadhi, and there is no need to eliminate or transform thoughts in that state. Even so, there are such practices at the relative level.

Therefore, if you have not yet reached Samadhi at the relative stage, practices that avoid thoughts, as in the exoteric teachings, may sometimes be necessary and beneficial. Alternatively, the method of transforming thoughts into images of deities, as in the esoteric teachings, may also be useful. In that way, at the relative stage, you can use the various methods left behind by our predecessors.

This should be done with the awareness that it is only an intermediate stage, and you should proceed through the relative stages.

Therefore, the answer to the question of whether you should eliminate thoughts is: if you want to, you can. Whether you should or not is up to you to try, and if it works, you can do it, and if you no longer feel affected by thoughts, you don't have to.

In any case, you will no longer be affected by thoughts when you reach Samadhi, but there can be all sorts of things in the process.

By encountering various schools of thought, you may receive a wide variety of teachings. You may hear teachings from exoteric schools, teachings from esoteric schools, or various other teachings, and you may be confused. Sometimes, you may be told, "You don't need to practice if you just understand it," and you may think that all you need to do is study, or you may wonder if that is really the case, or you may even become suspicious. There are many people who talk about spirituality, and sometimes those things contradict each other, so it can be confusing.

However, I think that's okay. I think it is important to judge and explore the truth for yourself, and that you will not grow much in spirituality if you simply believe everything that others tell you.

Seeing and discerning things with your own eyes is the foundation of everything, whether it's spirituality, work, or study.

Eventually, you will understand that there is truth in all of these things. Nothing is wasted.

▪️Separating Subject and Object

The act of separating the subject from the object. In other words, "letting go of the object" or "severing the connection (of the subject to the) object" seems to be crucial for pure "consciousness" to become free.

As a preliminary step, there is something called "samadhi," which involves the unification of "the one who sees, the one who is seen, and the act of seeing." Initially, one starts with "samadhi" with an object, and through concentration, the subject and object become unified. Then, a state of bliss arises, and one may gain a better understanding of the object. However, while these are necessary steps and can be useful (e.g., in work), to reach a realm of pure consciousness, the so-called "Purusha" realm (in yoga), it seems necessary to separate the "object" and have only pure consciousness.

On the other hand, in the "separation" stage, only "the one who sees" (consciousness) is separated. This, in a way, seems to correspond to a true state of samadhi or a more advanced state of samadhi.

The following passages from the Yoga Sutras describe this:

(2-17) The combination of the seer and the seen is the cause of suffering that should be removed.
(2-23) The combination of the seer and the seen causes both the "seen" (the object) and the "seer" (the subject) to grasp their respective essences.
(2-24) Ignorance is the cause of this combination.
(From "The Fundamental Text of Yoga" by Tsuruji Sabota)

■Recognizing the Purusha independently

Due to ignorance (or avidya), there is an impulse for the "seer" (the true self, Purusha) to know the object (Prakriti). However, the "seer" (Purusha) and the "object" (Prakriti) are inherently separate, and the "seer" (Purusha) should exist independently. However, due to the workings of ignorance, the "seer" (Purusha) becomes identified with the object (Prakriti). Here, "object" may seem to refer to physical objects, but it also includes the entire world (Prakriti) being identified with oneself (Purusha).

Therefore, there is an illusion that the self that is perceiving exists within the world (Prakriti), or, perhaps, an illusion that what is perceived is oneself (the perceiver). The reason for this is ignorance (avidya).

In this context, "the seer" (Purusha) refers to one's "mind" or "consciousness." When the mind or consciousness recognizes an object, it may mistakenly perceive the act of recognition itself as being oneself. This is caused by ignorance, which hinders enlightenment.

As meditation progresses, one begins to be able to distinguish the act of recognition, and it becomes clear that "the seer" (Purusha) and "the object" (Prakriti) are different. "The seer" (Purusha) is what is called the Atman.

The Yoga Sutras are based on the Samkhya philosophy, so the term "Purusha" (pure consciousness) is used. In Vedanta, it is called Atman. Although the concepts are different, you can think of them as being similar for now (those who have studied properly may say, "No, they are different," but it's okay to think of them as similar).

■Not removing ignorance, but simply recognizing

In the case of Atman, it is said to be Sat-Chit-Ananda, meaning existence (Sat), pure consciousness (Cit), and fullness (Ananda). "Purusha" refers to pure consciousness, and Purusha and Prakriti (pure matter) are opposites.

As meditation progresses, one eventually begins to realize the existence of pure consciousness (Purusha or Atman) in this sense. That is "the seer."

Once it is recognized that "the seer" exists independently, the identification with "the object" will gradually disappear. Since this is about cognition, it will not happen all at once, but the perception will gradually change in stages.

Thus, the subject and object are separated.

In reality, the "seer" (Purusha or Atman) and the "object" (pure matter, Prakriti) exist superimposed on the world, but the goal is to recognize Purusha.

And, as an explanation, people in Buddhism, or yoga and Vedanta, often say, "It is caused by ignorance, so we should eliminate ignorance." This ignorance refers to things like the ego or distractions, so eliminating the ego and distractions is equivalent to eliminating ignorance.

This is a generally understandable explanation, and it seems to represent some truth, but I think that when you progress to a certain extent through meditation and practice based on this approach, it becomes insufficient.

This is because the explanation of ignorance does not explain the "seer" (Purusha) and the "seen" (Prakriti). Recognizing that the "seer" (Purusha or Atman) exists independently is the key to enlightenment, so this is an important point.

While it is important to eliminate ignorance in the sense of the ego and distractions that are generally talked about as the initial stage, in reality, in the later stages, there is not really a "substantial" ignorance (Avidya) at that stage; it is simply a word that expresses a state of perception (and becomes such). Therefore, it is not possible to eliminate the "substantial" ignorance at that stage. There is such a stage.

■ Rather than eliminating ignorance, simply perceive

In the case of Atman, it is said to be Sat-Chit-Ananda, meaning existence (Sat), pure consciousness (Cit), and fullness (Ananda). Purusha refers to pure consciousness, and Purusha and Prakriti (pure matter) are in a relationship of duality.

As meditation progresses, eventually, one will realize the existence of this pure consciousness (Purusha or Atman), which is the "seer."

When it becomes possible to recognize that the "seer" exists independently, the identification with the "seen" will gradually disappear. This is a matter of perception, so it will not happen all at once, but the perception will gradually change, step by step.

Thus, the subject and the consciousness are separated.

In reality, the "seer" (Purusha or Atman) and the "seen" (pure matter, Prakriti) exist superimposed on the world, but the point is to distinguish the "seer."

And, as an explanation, people in Buddhism, or yoga and Vedanta, often say, "It is caused by ignorance, so we should eliminate ignorance." This ignorance refers to things like the ego or distractions, so eliminating the ego and distractions is equivalent to eliminating ignorance.

This is a generally understandable explanation, and it seems to represent some truth, but I think that when you progress to a certain extent through meditation and practice based on this approach, it becomes insufficient.

This is because the explanation of ignorance does not explain the "seer" (Purusha) and the "seen" (Prakriti). Recognizing that the "seer" (Purusha or Atman) exists independently is the key to enlightenment, so this is an important point.

While it is important to eliminate ignorance in the sense of the ego and distractions that are generally talked about as the initial stage, in reality, in the later stages, there is not really a "substantial" ignorance (Avidya) at that stage; it is simply a word that expresses a state of perception (and becomes such). Therefore, it is not possible to eliminate the "substantial" ignorance at that stage. There is such a stage.

■ It is better to separate the discussion of ignorance, ego, and distractions.

Regarding this "ignorance," I was misled by the phrase "eliminate ignorance" for a while, but at this stage, it is not about the ego or distractions, but simply about not identifying the "seer" (true self, Purusha) with the "seen" (Prakriti). While it might be possible to say this metaphorically as "eliminating ignorance," there is not much substance to this "ignorance" at this stage, so I think the word "ignorance" is a very misleading term at this stage. At this stage, rather than eliminating ignorance, it is simply a matter of not "identifying" or "combining" the two, as stated verbatim in the Yoga Sutras. The overcoming of this ignorance is achieved gradually, and gradually, completely, ignorance is overcome. While coexisting with some ignorance, gradually overcoming ignorance, until complete liberation.

In Buddhism and Vedanta, it is traditionally said that "we cannot perceive it because it is covered by thick ignorance" (perhaps conveying the true reality individually), and such explanations can be considered metaphors to some extent, but it is not necessarily the case that there is an ego, nor is it necessarily the case that there are many distractions. While it can be said metaphorically that a strong ego is "thick ignorance," conversely, it is not necessarily the case that ignorance always implies a strong ego. Similarly, it is not necessarily the case that ignorance always implies many distractions. If we assume ego and distractions in these explanations, the perspective becomes limited. It is better not to associate ego and ignorance, and similarly, it is better not to associate distractions and ignorance. Treating ignorance as implying a strong ego or many distractions can cause confusion for sincere people.

Instead, it is better to simply say "the stage of identification" or "the stage of discovering the truth (discovering pure consciousness)." This broadens the perspective. In this case, ego and distractions are not really necessary to explain "ignorance"; it simply indicates the levels of perception.

In the context of the Yoga Sutras, we can interpret it directly as judging whether "what is seen" and "the seer" are combined (identified). If they are combined (identified), it is ignorance (avidya), and if they are not combined, it is not ignorance.

▪️A wide space is created between the flow of thought and perception.

It seems that there is an increasing independence between thought and perception (or consciousness).

And it seems that this happens when energy is full in the Sahasrara.

In yoga and Vedanta, consciousness is described as being full, and it feels like a space has been created between that full consciousness perceiving and thinking.

You might wonder, "What does it mean to have a space while being full?" The space I am referring to is not a physical space, but a place where there is no perception, no thought, a space that is clearly separate from perception and thought. It is difficult to find a good expression for what this is, but it can be called a "space," to some extent.

Therefore, it can be expressed as a "gap," and because there is a "gap" or "space" between thought and perception, they can be independent.

It seems that this was quite close before the energy filled the Sahasrara. In the past, it was even closer, and there was no distinction between thought and perception.

Yoga distinguishes between thought and perception (or consciousness), but this is not just a theoretical concept; it is something that actually changes.

When thought and perception (or consciousness) become separate, perception (or consciousness) becomes free, and it seems to become less susceptible to being troubled by various events in life.

Perhaps some people are naturally more separated in thought and perception, allowing for clear thinking, while others may not be. This likely corresponds to the spiritual levels, where being attached to thought leads to a life of suffering, while being detached leads to a more enjoyable life.

The separation of thought and perception (or consciousness) and the rising of energy in the Sahasrara are correlated. When this state is reached, a wide space is created between the flow of thought and perception, thoughts move freely, and the conscious mind observes from behind. This is true from a theoretical perspective, and it is also a matter of degree. The key difference when reaching the Sahasrara is that this "space in between" is firmly secured.