I have heard rumors for a long time that the lyrics are part of an ancient prayer of the Shigahais Shrine in Fukuoka Prefecture. Because it was just a rumor, I haven't been able to confirm it, but I was curious about how it is sung.

Lyrics:
Kokka (National Anthem):
May your reign continue for a thousand years, and ten thousand years.
Like pebbles becoming rocks,
Until moss grows on them.

This melody is naturally part of the national anthem, but there should have been a verse for the prayer.

I have been curious about the verse of that prayer, and I wondered if I could hear it somewhere... Then, I saw it in a dream.

It wasn't just the melody, but a person who looked like a priest, wearing a traditional Japanese garment, sang it clearly.
It might be the real verse, but it was just a dream.

According to the dream, it is basically a monotone, and the basic way to sing it is to pronounce each character separately. Only the last part is slightly prolonged.

Specifically, from the beginning to the following part, pronounce each character clearly in a slightly high tenor voice, with each character being a single syllable. Only prolong the following part.

muuuuu (3 syllables)
suuuuu (3 syllables)
maaaaa (3 syllables)
deeeee (4 syllables)

The volume is the same as before until the second syllable of the last "de". The volume is the same from the beginning, and only the last two syllables of "de" have a lower volume. "de (same volume as the beginning) -> de (same volume) -> de (2/3 volume) -> de (1/3 volume), end.

In the national anthem, each line is separated, but there is no separation there.

It's like this:
"Kimiga yo wa chiyo ni yachiyo ni sazure ishi no iwao to narite koke no muuuuu suuuuu maaaaa deeeee"

To put it more clearly:
ki - mi - ga ( - aa) - yo ( - oo) - wa - chi - yo - ni ( - ii) - ya - chi - yo - ni ( - ii) - sa - za - re - i - shi - no - i - wa - o - to - na - ri - te - ko - ke - no - muuuuu suuuuu maaaaa deeeee

Furthermore, the pitch is slightly raised only on the vowels of each syllable. The consonants of each character are all the same pitch, and only the vowels are raised.

kii↑ - mii↑ - gaa↑ ( - aa↑) - yoo↑ ( - oo↑) - waa↑ - chiⅱ↑ - yoo↑ - niⅱ↑ ( - ii↑) - yaa↑ - chiⅱ↑ - yoo↑ - niⅱ↑ ( - ii↑) - saa↑ - zaa↑ - ree↑ - ii↑ - shii↑ - noo↑ - ii↑ - waa↑ - ooo↑ - too↑ - naa↑ - rii↑ - tee↑ - koo↑ - kee↑ - noo↑ - muuuuu→suuuuu→maaaaa→deeeee→→→

That's probably what it's like. It's not raised very much, just a little. It probably rises on its own.
When combined with the sound of a flute that you might hear at a shrine, it sounds like that. It's easier to sing if you imagine the sound of a shrine flute at the beginning.

...But it was a dream. Even though it was a dream, I didn't remember it when I woke up, but when I was lying down trying to sleep, as soon as I calmed down, I saw and heard it, and I stayed awake and wrote it down. So it's closer to a waking dream.

2021/3/29 Added "Ahh", "Ohh", "Yy", "Yy"

This morning, from the moment I started meditating until the moment I finished, I was addressed from the space near the window, about 2-3 meters in front of me, with the words "You have attained enlightenment." It was clearly a thought wave directed towards me, and because it was so sudden, many question marks appeared in my mind. I couldn't see anyone. The space itself spoke to me. Perhaps there was some kind of consciousness entity there.

There haven't been any major changes in the past few days, and I was basically meditating in a state of stillness, so I hadn't reached any higher level.

I was wondering, "What could it be?" I didn't quite understand. I thought, "Perhaps enlightenment is just this much?" But it didn't quite feel right.

In my understanding, enlightenment is not just about becoming one with the "universal consciousness" and losing the distinction between self and other, but also about being able to understand the thoughts of others and the collective consciousness of races and groups, and not only that, but also being able to consciously travel through time and space to the past and future and witness it.

I think that even with universal consciousness, it starts with a momentary "glimpse," which is not yet enlightenment, and that it only becomes enlightenment when you can consciously connect with universal consciousness almost constantly and consciously travel through time.

Therefore, even if some consciousness entity in the space said, "You have attained enlightenment," I can't simply accept that.

Now that a few days have passed and I've sorted out my feelings, I think it was probably a test to see how I would react to being told, "You have attained enlightenment," and to observe my mental state. That's what makes the most sense to me.

Even if it was a test, there must be a reason behind it, but I don't know what that is yet. It might just be that a guardian spirit intended to check my progress, or perhaps it has a more significant meaning. However, it's pointless to worry about such things. I feel that everything, including how my mind reacts and how I imagine things, was being tested and observed from beginning to end. If that's the case, there's no point in pretending.

I've decided that I was probably being tested, but it might not be the case. However, even that is not important.

Based on the book "The Awakening of the Light Body," I believe I am currently at the eighth level or a pre-stage (between the seventh and eighth levels).

I have been feeling the signs of the eighth level since the end of last year, when I experienced a state of Vipassana where my vision was perceived in slow motion. Before that, I was at the seventh level, which was a stage where distractions decreased and I was living in the "present," with a relatively dominant Anahata chakra.

Roughly, it is as follows:
- Seventh level: Anahata chakra dominant
- Eighth level: Ajna chakra dominant

The major change at the eighth level is that you begin to follow your own spirit, which lies deep within you. Up to the seventh level, there was still a sense of "I." At the eighth level, you gradually begin to understand that "yourself" is an illusion.

Up to the seventh level, I knew that there was no such thing as "myself," and I also had a sense of that, and it made sense, and I thought it was correct. However, when comparing the sense of "myself" with cosmic consciousness, the sense of "myself" was still dominant. The ratio of the self-consciousness to cosmic consciousness was 8 to 2 or 7 to 3.

At the eighth level, you experience a deep realization that there is no such thing as "yourself." This is not about "yourself" disappearing, but rather that cosmic consciousness is gradually emerging. The ratio of self-consciousness to cosmic consciousness is approaching 6 to 4 or 5 to 5. It is not enough to simply disappear; it is accompanied by a fusion with cosmic consciousness. Connecting with your inner spirit can be described as a connection with cosmic consciousness. Although they seem like different things in words, they are simply different expressions of the same phenomenon.

At the seventh level, there was a certain amount of conflict between the consciousness of light and ordinary consciousness. Although I became more aware of being a being of light, I would sometimes return to the consciousness of my ordinary self, and I was in a state of fluctuation, similar to a kind of manic-depressive state, oscillating between the perception of light and ordinary consciousness.

This struggle has almost disappeared at the eighth level, and I basically exist within the consciousness of light.

When I first read this book, I didn't quite understand the difference between the seventh and eighth levels, but now I think there is a fairly clear difference between these levels.

I wasn't very aware of the levels before that, but when I read them again, I feel that they are like the following:
- First level: Awakening of Kundalini
- Second level: Stabilization of Kundalini
- Third level: Activation of the Muladhara chakra. Becoming sensitive to "smells." Activation of sexuality.
- Fourth level: The beginning of spirituality.
- Fifth level: Activation of the Swadhisthana chakra
- Sixth level: Activation of the Manipura chakra
- Seventh level: Activation of the Anahata chakra
- Eighth level: Activation of the Ajna chakra

However, it is not necessarily related to Kundalini or chakras, and it seems that up to the fifth or sixth level, various things are mixed together. It seems that spiritual systems do not always use chakras as the basis for their hierarchical structure.

The ninth level is said to be the stage where one begins to embody "sacredness," and it can be said that true "enlightenment" is at the ninth level or higher.

In my morning meditation, I received inspiration from unseen entities, and it turns out that mindfulness is not dharana (concentration) but pratyahara (withdrawal of the senses). What a surprise... I seem to have been misunderstanding mindfulness all along. Indeed, beginner-friendly mindfulness meditation practices involve what is actually pratyahara.

With mindfulness, you don't even reach dharana (concentration), but rather pratyahara (withdrawal of the senses). Pratyahara is the stage of trying to escape the bondage of the senses, escape from distractions, and separate the mind from distractions. So, it's true that calling pratyahara "observation" might sound appropriate. With pratyahara, you don't enter a zone, but only temporarily distance yourself from distractions. Mindfulness is a new school of thought, so the explanations are confusing, but indeed, if some descriptions express pratyahara as "observation," it makes sense.

5. Pratyahara: Let's eliminate distractions! Observe!
6. Dharana: Let's concentrate! Bliss through concentration! Zone!

I don't think the Yoga Sutras would describe pratyahara as "observation," but indeed, it might be easier to understand if it's described as such. If you hear the word "observation" in yoga or other classical meditations, you might misunderstand it as referring to dhyana or samadhi, but it would be clearer if it was about pratyahara.

This understanding also applies to the popular Vipassana meditation, and I may have been misunderstanding it all along. The Goenka method is said to be "observational" Vipassana meditation, and I had long thought that it referred to dhyana or samadhi, but if it actually refers to pratyahara as "observation," it would explain everything. Then, I would have been misunderstanding the Goenka method as well... What a surprise.

The reason why mindfulness and the Goenka method are relatively secularized and accepted by the general public is because they incorporate "observation" as a meditation technique, which involves eliminating distractions through pratyahara.

There is a vast difference between detaching from distractions through pratyahara and entering an observational state through samadhi, but both can be described as "observation" in words. I was tricked by this.

Therefore, in the future, when someone practicing mindfulness or the Goenka method says "observational meditation," they might be referring to pratyahara. The context may vary depending on the person, but I didn't have that context before. I thought it might be referring to a high state of dhyana or samadhi, but... I didn't expect that "observational meditation" would be about pratyahara.

If they had said it from the beginning, I wouldn't have had to worry about it. I really feel like I've been misunderstanding things. The world of meditation is full of pitfalls. The Buddha is invoked and "observational meditation" is used as a name, but in reality, it might be pratyahara according to the Yoga Sutras.

There are also samadhi-like descriptions in the explanation of mindfulness, so I was misunderstanding it, but when you look at the methods and explanations carefully, they are talking about pratyahara, and they are expressing it as "observation." Those who promote it might want to say something impressive, so they might talk about samadhi, but the method is actually pratyahara, and at best, it leads to dharana (concentration), entering a zone, and achieving bliss.

This is especially noticeable in the Goenka method, which talks about samadhi and enlightenment, so it sounds like something. However, if you focus only on the methods, it involves observing the breath and sensations (five senses), so it makes sense to associate it with pratyahara. The Goenka method describes the practice of observing the breath as "concentration meditation," so I thought it was dharana (concentration), but if everything done in the Goenka Vipassana meditation, including the observation of the breath, is pratyahara, then the inconsistency almost disappears.

The common point of meditation techniques that extract only the methods without separating them from religion is that pratyahara is the center. I seem to have been misunderstanding it all along.

With these understandings, various questions are resolved. In particular, I think I understand the fundamental reason for the inconsistencies I felt in the various schools of "observational" Vipassana meditation.

■ Once you understand that it's pratyahara, you won't be rude enough to point it out.

Perhaps the wise people of the past noticed these things and pointed them out frankly using the Goenka method.

It seems that the people who practice the Goenka method believe it is a meditation for enlightenment. Therefore, if you point out to them that what they are doing is Pratayahara, they will not only not react well, but their pride will be hurt, and they will likely get angry.

The organizations that have teachers with such pride and who get angry are of that level. However, even if it is a general business course, I think it is more than sufficient. In this era, meditation is being neglected, so I think it is beneficial even if it is Pratayahara.

However, the practitioners themselves believe that it is a Buddha's meditation for enlightenment.

This is a kind of tragedy and comedy. They are actually practicing Pratayahara, which is a step towards enlightenment, so it is not entirely wrong. However, the comedy lies in the fact that they think that simply doing that will lead to enlightenment. You can laugh it off once you understand it, and it is not a tragedy because it is not useless. However, the practitioners are still full of pride, so until they understand, they are seriously doing it, and any criticism from others will hurt their pride, causing them to get angry and reject it.

That is why people who practice the Goenka method may be disliked by yoga practitioners. They may be rejecting it because their true selves are being exposed, and their pride is disappearing.

I have been wondering why people who practice the Goenka method are so easily angered and prone to outbursts. I used to think that it was a problem with the meditation technique itself, but it seems that the problem is not the technique itself, but rather the stance and way of thinking of the people involved. It is said that Goenka himself was also prone to anger, so it is likely that this culture has been ingrained in the organization historically. If that is the case, I do not want to be involved with such an organization.

There may be people who reach a higher level, but since the charismatic Goenka has passed away, it is unlikely that the nature of the organization will change. Therefore, I think it is better not to bother pointing it out.

For people who need to practice Pratayahara, they will still have a lot of pride and ego. Therefore, it is natural for both the organizers and the participants to be full of ego.

There is no need to deny that. It is just a step, and they will move on to the next level.

There is not enough meditation in this world, so there is no problem with organizations that practice Pratayahara to seek enlightenment. In fact, there should be more such organizations.

Even if the Goenka method becomes easily angered because it does not accept criticism from others and insists on its own ideas, that is natural if it is being run by people who need to practice Pratayahara.

I did not understand why there are so many people with high pride and ego who are easily angered, and why so many people who practice the Goenka method lose themselves and become mentally confused, and why that is being ignored.

However, for the organizers and teachers of the Goenka method, if they are at the level of Pratayahara, they are at the same level, and they cannot help people who are experiencing such mental confusion, and it is natural for them to simply observe.

If the organizers and participants of the Goenka method are at the level of Pratayahara, then the things they can teach are also Pratayahara, and it is natural that they cannot help people who are confused.

In the Goenka method, Anapana meditation, which focuses on breathing, is positioned as a preparatory Samatha meditation for Vipassana meditation (observational meditation). However, in reality, this is different.

■Explanation according to the Goenka method:
- Anapana meditation: Concentration meditation as a preparation for entering Vipassana meditation, which is observation. This is probably equivalent to Dharana (concentration) in the Yoga Sutras.
- Vipassana meditation: Observation of the skin. Observational meditation. Meditation that leads to enlightenment. This is equivalent to Dhyana (meditation) to Samadhi in the Yoga Sutras.

■Actual practice of the Goenka method:
- Anapana meditation: Concentration meditation to develop concentration as a preparation for Pratayahara.
- Vipassana meditation: Practice of Pratayahara.

Therefore, there is a discrepancy between the explanation and the actual practices. Whether individuals are aware of this varies from person to person.

I've come to think that it's more straightforward to consider this. If I had known all of this beforehand, I wouldn't have bothered to point out that something was "pratiyahara," nor would I have revealed that I was doing yoga in a "Gomukki" style.

Perhaps, just as in wars that have lasted for generations, the reasons are forgotten, and similarly, the reasons for the tendency to get angry in the "Gomukki" style may have been forgotten over generations.

However, when I consider these hypotheses, the reasons for the tendency to get angry in the "Gomukki" style seem to make sense. This hypothesis resonates with me.

This is not to say that the "Gomukki" style is of a low level. I'm simply saying that the explanation is a bit exaggerated, and it feels like a form of hype.

* Concentration meditation is not yet meditation in the Yoga Sutra sense.

So-called concentration meditation is not yet a full-fledged meditation.

■ The Eight Limbs of Yoga Sutra
1. Yama (Ahimsa, Satya, Asteya, Brahmacharya (celibacy), Aparigraha)
2. Niyama (Saucha, Santosha, Tapas, Svadhyaya, Ishvara Pranidhana)
3. Asana
4. Pranayama
5. Pratiyahara
6. Dharana → Concentration
7. Dhyana → Meditation
8. Samadhi → Samadhi

Concentration meditation is not "dhyana" but "dharana" in the Yoga Sutra.
In many cases, even when one thinks they are meditating, it is actually "dharana" (concentration) according to the Yoga Sutra.

There is a fairly clear distinction between "dharana" and "dhyana," and "samadhi," but initially, one may not be able to distinguish between them.

In a simplified way, the classification is as follows:

1. & 2. Yama & Niyama: Value morality!
3. Asana: Let's move the body!
4. Pranayama: Let's breathe properly!
5. Pratiyahara: Let's eliminate distractions!
6. Dharana → Let's concentrate! Bliss through concentration! Zone!
7. Dhyana (Meditation) → You're starting to calm down!
8. Samadhi (Samadhi) → A state of silence!

It is generally better to think that everything below is "dharana" (concentration).
* Breathing meditation
* Observing the skin meditation
* Walking meditation
* Concentrating on the forehead meditation
* Mindfulness (observing the breath meditation)

Of course, even when using the same technique, one may reach the next stage of "dhyana" (meditation) or "samadhi" (samadhi), but until one can distinguish between them, it is better to think of it as simply "concentration" (dharana).

Recently, the term "observational meditation" has been used. While advanced practitioners may say that it is observation, for beginners, it is all "concentration" meditation. If one has practiced in past lives, they may be able to do "observational meditation" or "dhyana" or "samadhi" immediately, but for beginners, everyone is doing "concentration" meditation. There may be some who say that "observational meditation" is something or other, but there are no exceptions. For beginners, it is all "concentration" meditation. There is no room for doubt about this.

Therefore, there are various types of meditation, and the way it is described may include terms like "observation," but even if it is described as "observation," what is being done is "concentration" meditation.

Some schools teach beginners "advanced" instructions such as "observe without applying force," but that is unreasonable. Beginners cannot do "observational meditation," which is "dhyana" (meditation) or "samadhi" (samadhi). Therefore, what they are doing is "concentration" meditation. Even if one thinks they are doing "observational meditation," beginners are doing "concentration" meditation.

Even in mindfulness, it is said to "observe" the breath, but that means "concentrating" on the breath. True observation does not require such a focus; one can simply observe the movement of the entire body. This happens when one reaches a state beyond "dhyana" (meditation) and into "samadhi" (samadhi), but by that point, one is no longer a beginner. Beginners can only do "dhyana" (concentration). That is the reality. It is better to simply concentrate on "concentration" meditation (dharana) without worrying too much, as that is the quickest way.

I think it is better to deeply experience "dharana" (concentration) and move on to the next stage, because I believe that the next stage of "observation" cannot be achieved without "dharana" (concentration). There may be some people who have very little conflict and whose "dharana" (concentration) is almost unnecessary, but that does not mean that "dharana" (concentration) is completely unnecessary; it simply means that they are able to move through "dharana" (concentration) quickly, rather than skipping it. Most people will be troubled by conflicts and distractions, so it is generally better to start with "pratiyahara" and then move on to "dharana."

Mindfulness, when described, is often referred to as "observation," which gives it a somewhat sophisticated impression. However, what is actually being practiced is "dharana" (concentration). This is what is referred to as meditation. While the descriptions may say "observation," that is only for the purpose of explanation, and the essence is "dharana" (concentration). I think that for the general public, the difference is unclear when it is described as "observation" or "meditation," and there may be a reason why it is called "observation" because it is more appealing. Even when the word "observation" is used, based on the overall explanation, it is actually "dharana" (concentration) meditation. I think that the general public simply listens and says "hmm hmm," feeling a vague sense of understanding or not understanding. Of course, it is natural that they do not understand clearly, and I think that is the case.

It is through "dharana" (concentration) that one can enter a state of flow, experience intense joy, and increase work efficiency. Mindfulness is likely being talked about because it is beneficial for business if one only uses the "dharana" (concentration) state. However, that is "dharana" (concentration), not "dhyana." Many people are confused or misunderstand because the descriptions say "observation." However, what is actually being practiced is "dharana" (concentration). Mindfulness does not teach or deal with anything beyond that. I think there are people who have achieved even more, but even that experience is discussed within the same framework, making it even more difficult to understand what mindfulness is. Mindfulness basically deals with the world of "dharana" (concentration), and if one is seeking something beyond that, mindfulness is insufficient. There are many people who say that mindfulness is wonderful because it separates it from religion and makes it just a technique. Of course, it is a matter of personal freedom, so you can do whatever you want. Even if you only master "dharana" (concentration) to the point of entering a state of flow, you can live a fulfilling life, your thinking will become clearer, and you will be able to work more efficiently. If that is your goal, then you can do whatever you want. It can be said that seeking worldly benefits is what mindfulness is for. I personally feel that it is insufficient and not interesting, but there are many people who are satisfied with just the technique, and I do not understand the feelings of those who are satisfied with mindfulness, but I will not deny their satisfaction, so you can do whatever you want. This world is a free world, so you can live however you want.

The period for mastering "dharana" (concentration) meditation is personally

それなりにかかってFor the first ten years or so, simply entering the zone brought immense joy, which was enjoyable. However, now that I've progressed to the next stage, I don't want to return to a world that constantly repeats those feelings of elation and conflict. Nevertheless, I don't think the "Darana" stage was a waste of time; it was beneficial and necessary.

Those who are just starting to meditate may be unfortunate because, in the past, it was easier to simply focus on concentration meditation. Now, there are many people who are "clever" and promote the idea that "the essence of meditation is observation," or who advertise meditation techniques, making it difficult to understand what the true essence is.

Perhaps, instead of trying strange meditation techniques, it's better to simply focus on your current work and enter the zone, which will bring you joy and lead to faster spiritual growth, especially in the beginning.

Basically, since the initial stage of meditation is concentration ("Darana"), it's important to understand that.

▪️The Joy of the Zone and the Stages of Meditation

It seems to take a long time to reach certain stages in meditation.

■Step 1: 5-20 years
By focusing on a task or work, you become one with the subject and enter the zone.
Initially, you can enter the zone once a year or every few months.
A strong surge of emotion and joy arises. This is accompanied by intense emotions, almost as if your emotions are boiling over.
There is intense concentration on the subject. At this stage, you don't feel much of an observational sense, but rather feel like you are 100% focused. The more you concentrate, the more you enter the zone and experience intense joy.
When you are not in the zone, your mind is unstable and filled with distractions.
Personally, I think that focusing on work and entering the zone to experience joy is a faster way to grow than meditating at this stage.

■Step 2: 3-5 years?
It becomes easier to enter the zone. You can enter the zone once a week or every few days.
As it becomes easier to enter the zone, your mind becomes more stable, and the intensity of the joy decreases, while a sense of peace increases. This is a stage where, instead of intense joy, a quiet enjoyment and a sense of peace increase.
Intense concentration is still needed, but less so than before. As your sense of peace increases, your sense of observation also increases. This is a stage where concentration and observation begin to coexist. Concentration is dominant at this stage.
When you are not in the zone, your mind is still somewhat unstable.

■Step 3: 1-a few years?
Concentration is still needed, but not as intensely as before.
When your mind becomes stable through meditation, you begin to hear "nada" sounds, which are signs of purification.
Your mind begins to stabilize. Although your mind may still become unstable, you are less likely to be distracted by distractions.
At this stage, the intense joy that you experience when entering the zone almost disappears. This is the end of the zone.

■Step 4: 1-a few years?
You can maintain a meditative state in your daily life, your dynamic vision improves, and your vision becomes clearer. Your thinking becomes clearer, and you are less likely to be distracted by distractions.
Some people call this Samadhi or Vipassana. (Samadhi and Vipassana may seem different when you just read the descriptions, but they are actually the same.)
Your daily life becomes vivid, calm, and enjoyable, like a movie.

...These stages are based on my personal experience. Some people may follow different paths. Since there are many different people, I don't deny that. If you believe you have your own path, then you should follow it.

I think these are stages, not opposing axes. Some people may perceive these stages as opposing axes, and they may deny the initial stages by saying, "It's not enough to just concentrate," or, conversely, "Intense concentration is necessary, not observation." However, from my perspective, what is important varies depending on the stage, so it doesn't make much sense to consider them as opposing concepts. These are simply different states of consciousness at each stage.

Perhaps the initial stage is completely unnecessary, but even if you think that, it may simply mean that you have already completed those stages in a past life. And you may be saying it's unnecessary because you don't remember having completed those stages in a past life. Perhaps you completed them in a life before that. It doesn't make much sense to argue about whether something is necessary or unnecessary. You know what you need best, and it's not necessary to pay attention to the noise of others. The words of others often hinder you, and you should do what you need to do based on what you hear from within yourself. It's not a good idea to neglect your current state and jump stages. These stages are just a reference for others, and you should verify your own stages.

Many people probably call the first stage "the zone," but some athletes' statements suggest that what they call "the zone" might actually refer to the states of samadhi or vipassana. However, fundamentally, "zone" seems to refer to the intense joy experienced in the initial stage.

Also, the stories that ancient samurai probably told were likely in the realm of samadhi or vipassana. Nowadays, people don't meditate much, but ancient samurai probably did, and it wouldn't be surprising if they knew those states. For athletes, there would likely be a significant difference in performance between those who meditate and those who don't. This might be one of the reasons why Japan has lost its competitive edge on the world stage. Meditation isn't necessarily for winning competitions, but it's quite useful for improving performance in life. Ultimately, one might reach a state of tranquility, but even then, consciously calming the mind and reaching a state of tranquility to improve cognitive function and reaction time can enrich life, regardless of competition. When one reaches a state of tranquility, there's no need to compare oneself to others or compete. Nowadays, people don't practice martial arts as much as they used to, but in the past, martial arts were commonplace. Even so, reaching a state of tranquility would likely cause martial arts to disappear from one's consciousness. Although I haven't studied martial arts in this lifetime, it's easy to understand that if one has reached the same state of tranquility, the consciousness of winning or losing would have disappeared.

▪️There are plateaus for both pratayahara and darana.

When we assume that many meditations are pratayahara, various things become clear.

5. Pratayahara (sense restraint): Detaching from distracting thoughts. This is the stage of observing and trying to become aware of distracting thoughts. This is a general-purpose vipassana.
6. Darana (concentration): Concentrating to enter the zone and reach bliss.
7. Dhyana (meditation): The mind becomes stable, reaching a state of tranquility.
8. Samadhi (absorption): Refinement of senses. This is the true vipassana. This is a state of observation that goes beyond the five senses.

This is the classification.

This classification can be applied to various meditation techniques.

■Mindfulness
Called "observation," this involves pratayahara (sense restraint) to detach from conflict. It's a means of relaxation.
Some people enter the zone of darana (concentration) and efficiently perform their work with joy.
This is a meditation technique for pursuing worldly benefits.

■Goenka Vipassana
Although they believe it's the Buddha's meditation, what they are actually doing is pratayahara.
The Buddha's meditation is at the level of samadhi, and since the explanations are based on Primitive Buddhism, there are also talks that seem like samadhi, but the technique is completely pratayahara.
First, one prepares to enter pratayahara by observing the breath. Then, one enters pratayahara more seriously by observing the skin of the body.
Goenka-style emphasizes observational vipassana meditation, and those who practice it believe they are meditating beyond samadhi, so darana (concentration) and samadhi are thoroughly and hysterically denied.
In reality, most people do not reach beyond the level of pratayahara.
The effects of spiritual confusion, decreased anger threshold, or inflated ego that some meditators experience indicate that many of them are at the level of pratayahara.
In reality, samadhi and vipassana are the same, but it's a level that's difficult to understand.

■Other Vipassana
Based on what I've read, the Myanmar vipassana meditation seems to capture the essence.
Also, Theravada Buddhism seems to understand the essence.

Even though they both use the same "vipassana meditation" label, there are some that are like Goenka-style, which mistakenly believe that pratayahara is samadhi, while others clearly start with what is equivalent to pratayahara.
I feel that only Goenka-style seems to misunderstand vipassana meditation, and other schools clearly understand that they are starting from what is equivalent to pratayahara and are practicing vipassana meditation. That's why they don't deny darana (concentration) or dhyana (meditation). Only Goenka-style looks down on concentration meditation (samatha meditation) and claims that their vipassana meditation is the meditation that leads to enlightenment, but if they think that only they are the best, they are spiritual beginners, so many of the people who believe in Goenka-style seem to be spiritual beginners. This is not to say that it's bad, but in this world, there is not enough meditation, so even if it's for beginners, meditation is important. However, I just want them to clearly realize that what they are doing is pratayahara. Even if they are doing something equivalent to pratayahara, it's not a waste, so it's not a tragedy, but it's like a comedy if they think they are doing samadhi but are actually doing pratayahara, and they will probably laugh about it later. Well, if they like it and are enjoying the comedy, that's fine, but I would like them to stop denigrating other people's meditation. The evaluation and attitude of people who practice Goenka-style towards other people's meditation are terrible. Perhaps this is because they are using a new technique instead of receiving guidance from people who have been meditating for many years, which is why they lack history and are experiencing the same pitfalls. Goenka claimed that he rediscovered and revived ancient meditation techniques after thousands of years, but that's not true. Various schools have been passing down the Buddha's meditation techniques, and there are many accumulated know-how in those schools. There is also accumulated wisdom in those schools to avoid falling into traps, so it's not surprising that the newly started Goenka-style lacks that accumulation and falls into the same traps.

■Yoga Meditation
Classical yoga meditation takes a long time.
It takes time to reach Pratyahara, and even when you reach Dharana, there's another plateau.
I feel that once you surpass Dharana, the rest is relatively quick.

▪️Exoteric and Esoteric Buddhism, and the Yoga Sutras
It turns out that many meditations are Pratyahara. Similarly, if Exoteric Buddhism also deals with things before Pratyahara, it would make more sense.

Exoteric Buddhism provides easy-to-understand teachings and moral principles for the general public, but in the Yoga Sutras, it discusses ethics like Yama and Niyama, and the focus on detaching from distractions is essentially Pratyahara.

When many monks preach morality and say that it's good to live a simple, peaceful, and moral life without thinking too much, it's like Exoteric Buddhism's Yama and Niyama, and Pratyahara. This makes sense.

When you ask monks about Dharana (concentration), Dhyana (meditation), and Samadhi (absorption) in the Yoga Sutras, they often don't understand or say things like, "You don't need to think about that." This is because they are following Exoteric Buddhism, and the goal is Pratyahara.

Therefore, questioning or questioning the teachings of monks or followers who preach Exoteric Buddhism is, in a sense, a pointless act. Because they are Exoteric Buddhism, they won't answer those questions.

Just like with the recent discussions about mindfulness and Goenka's Vipassana, even if something sounds like a very advanced teaching, it often turns out to be Pratyahara. Even if they use words like "enlightenment," it's often actually Pratyahara. Once you realize that, there's no need to explain anything further. It's sufficient to teach the general public to "avoid being attached to sensations" or "eliminate distractions," which is Pratyahara. Being able to do that is more than enough to live a happy life in this world. Therefore, Pratyahara is important for helping the general public who are struggling with their problems.

For a long time, I misunderstood these general-purpose schools, meditation groups, and sects. I was, in a way, overlapping some of these general-purpose schools. Please understand this in a positive way, but it seems that many of the central figures who started these organizations understood everything and were practicing Pratyahara. At the same time, they were talking about a higher level, such as enlightenment, to attract people. There are also some cases where it seems that the people who started the organizations didn't fully understand, but for established organizations, it seems that they are teaching Pratyahara with a full understanding.

Targeting the general public, which is the majority of the audience for these organizations, and focusing on Pratyahara seems to have been effective in terms of increasing followers.

On the other hand, a higher state, such as Dharana (concentration), Dhyana (meditation), and Samadhi (absorption), can be said to be the realm of Esoteric Buddhism.

In general knowledge books, Exoteric and Esoteric Buddhism are often defined differently. For example, Exoteric Buddhism is described as morality and easy-to-understand teachings, while Esoteric Buddhism uses imagery like Tantra and mantras. However, this is just my classification based on my understanding, and it is not a general classification.

I prefer this classification based on the Yoga Sutras over the general knowledge explanation.

Currently, mindfulness and other meditations that are often talked about in the world seem to have the following structure:

- As a technique, it is Pratyahara. Exoteric. It's about escaping distractions and relaxing. At best, it reaches Dharana (concentration) and a state of flow.
- In terms of promotion, it's about relaxation and improving work efficiency.

In addition, Goenka's method seems to have the following combination:

- As a technique, it is Pratyahara. Exoteric. It's about escaping distractions and relaxing. This is called "observation" (Vipassana).
- In terms of promotion, it's about Buddha's meditation. It's an observational meditation (Vipassana) that goes beyond Samadhi and leads to enlightenment.

In reality, for the general public, especially for business purposes, it doesn't go beyond Pratyahara. Even if they say it's a meditation that goes beyond Samadhi, they are not actually reaching Samadhi. This is not meant to be derogatory, but Pratyahara is still a step towards reaching Samadhi, so it's not a waste. Of course, it can lead to enlightenment, but it's often just a misunderstanding.

In this way, I think that most Buddhist sects and organizations that cater to the general public focus primarily on Pratītyasamutpāda.

It's not necessarily a bad thing, and it seems that focusing on it helps many people find salvation.

Personally, while I believe that Pratītyasamutpāda is certainly important, I'm not very interested in the activities of religious organizations that focus solely on it. There are probably various patterns.

- Entering a religious group or organization without understanding Pratītyasamutpāda.
- Reaching Samādhi and other states, and then becoming a religious leader to guide the general public.
- Becoming a religious leader without fully transcending Pratītyasamutpāda, in order to learn together with the followers.
- Mistaking Pratītyasamutpāda as enlightenment and becoming a follower.
- Achieving Pratītyasamutpāda and mistakenly believing that one has attained enlightenment, and becoming a religious leader.

There are probably many other possibilities. The followers and religious leaders are also diverse, and the organizations are also varied.

However, if you can grasp the fundamental principle that religious organizations aim for Pratītyasamutpāda, you can probably make a fairly accurate assessment.

A few days ago, while I was meditating, a small light suddenly entered my left eye, and I was surprised and opened my eyes. I have felt the light during meditation several times, but usually it's the kind that twinkles and disappears. I rarely felt the light entering my eye like this time. It wasn't a very large light, but a small light, about the size of a firefly or a little bigger. I was meditating with my eyes closed, but I felt the light, and then it entered my left eye.

That was the only incident, and a few days passed without anything else happening.

I don't know if the experience of that light and the next experience were directly related, but a few days later, I had a different experience while meditating.It was a sensation of consciousness becoming hazy, being drawn deep within, and the body transforming into a black galaxy, with a thin thread extending towards three years in the future.

It wasn't a feeling of being connected to something outside, but rather a sensation that a vertically elongated oval area centered on one's own body was connected to a deep, unknown place. The body felt covered in a thick, tangible cloud, which acted as a wormhole, and peering into the wormhole revealed a swirling, thread-like structure extending to three years in the future.

I wondered if it might extend to 30 years in the future, but I couldn't grasp that far.

Observing myself, I felt a shimmering, starlike glow in various parts of my body.

Furthermore, I felt a slight pressure, like a point, emanating from the center of my heart, as if it were being overworked. It felt like a very specific point was being used.

The entire body, especially the upper body, felt like a galaxy, and I was peering into a deep galaxy.

It didn't feel like a galaxy was expanding outwards. I felt nothing above, to the sides, or behind, and nothing below. The body itself was the entire galaxy, and it felt like multiple universes and galaxies existed within the body. It was so similar to images in anime that I briefly wondered if it was just my imagination, but the sensation of "being connected" and "existing" was not an image.

I had always thought that the idea of the human body being a microcosm containing galaxies and solar systems was just a theory, but experiencing it firsthand made me realize, "That was actually true..."

It's similar to the feeling of channeling, where there's a sense of connection to something "outside," but this was entirely happening within me.

With external consciousness or telepathy, there's a sense of connection to something "outside." However, I felt that in this case, I myself was becoming a microcosm, and by delving into my own microcosm, I was transcending time and space.

This time, I was connected to the microcosm in a dreamlike, drowsy state.

It's not yet at the point where I can freely explore, but I can maintain consciousness even while drowsy, and I feel like I might be able to extract information soon.

This state probably involves a high level of energy, and I feel like my aura is being concentrated within my body.

For now, I tried to glimpse the impressions of the next three years in Sanskrit, which I am currently studying, with the intention of making it a little easier to read more characters. Then, suddenly, the Sanskrit characters seemed a little easier to read... Maybe it's just my imagination? I'm still observing. I felt like I was connected, just a little.

This might be the very thing that is often said in spiritual circles: "The future is not only created from the past, but the past is also created from the future." We accumulate experiences from the past to the future, and then feed back the results to the past. If I can do that, I feel like my life will change dramatically, but let's see what happens.

Clairvoyance is a capability like the third eye.
The total amount of energy is related to topics like the activation of Kundalini.

They are different.

The ability is the power to sense spiritual things around you.
The energy level is related to positivity.

Both of these need to be developed in balance.

Ideally, it would be better to increase the total amount of energy first, and then develop the ability.

If you only increase the ability, you become more sensitive to both positive and negative things around you, and if you don't have enough energy, you may be drawn to the negative.

The basic principle is that increasing power leads to positivity and reduces distractions.

If you only increase your ability and don't have enough energy, you may experience health problems.

The basic approach is to develop your own abilities, which involves purification. Purification is one way to do this.
Also, it is important to activate your body energetically and awaken Kundalini.

However, people are different, and many people choose not to follow these methods.

For example, some people are drawing energy from their wives, partners, or employees instead of increasing their own energy.
They may not even realize it, and while they may appear positive from the outside, a closer look reveals that they are not actually activating their own energy but are taking it from others.
These people are often good at drawing energy from others, so it is best to avoid them.

When a wife shows signs of weakening with age, it is often clear that her husband is drawing energy from her.
In some cases, this may be a relationship where the husband receives energy in exchange for supporting his wife.
However, it may simply be a relationship where they are energetically connected, and I am surprised that the wife doesn't leave.
However, it is their choice, and they can do what they want.

You need to have your own abilities, but even those can be taken from others.
There are many stories in ancient myths about "stealing abilities," and that is a fact.
However, most modern people with abilities don't have abilities that are significant enough to be stolen.

In most cases, even if someone has abilities, it is usually just the ability to understand what others are thinking or to sense auras.
This is a common ability that most Japanese people possess, and it is not particularly special.

Some people are claiming that they developed these abilities through training, but for Japanese people, it is so common that it is a very ordinary thing.
They may say, "Ah, so you are talking about the third eye or clairvoyance? Oh, I see. It's so ordinary..."

So, there are abilities and energy.
If these are not balanced, you may struggle with negativity.

Also, after a certain level of training, there are ways to gather energy by gaining respect or wielding power.
For example, a warlord in the Sengoku period would gather respect from all over the country, which would also accumulate a significant amount of spiritual energy.

The same is true for famous people in modern times.
Even if they have a negative impact on the world, they can accumulate energy through fame, and that energy can be used to further their activities.
Therefore, being famous does not necessarily mean that someone is a good person.
Fame attracts both positive and negative energy, so if you don't have the capacity to handle it, you can be destroyed.
It seems that it is dangerous to become famous without a certain level of training and Kundalini activation, and without a strong aura.

Modern society tends to undervalue spirituality.
When you see famous people, you often get the feeling that they have undergone some kind of training in a past life.
Even if they have a relatively ordinary life in this life, they have a certain foundation.
Otherwise, it would be difficult to become famous, especially at a young age, and even if they become famous later in life, they would quickly collapse without some kind of spiritual foundation.

I am quoting perspectives from various schools of thought, but this is not about mixing schools, but rather selecting the ones that best describe my current state, regardless of the school.

From my soul's journey, I have experienced various schools in different parts of the world, such as being a magician in England, a fortune teller in Spain, or a guru in India. While this may seem like mixing, it is actually the opposite. I first have my own state, and then I quote the descriptions from the schools that best express that state.

In fact, it is unnecessary to classify such things as spiritual, Buddhist, or yogic. In the first place, spirituality and the original religion are essentially the same. Therefore, whether it is called spirituality or religion, there is essentially no difference.

If you think that your own school is special, you are probably a beginner in spirituality. Or, there may be rare cases where it is truly special, but in most cases, it is just what beginners think.

Because I have lived for a long time and know about the time before Christianity flourished, and the time when Christianity persecuted witches, and the time when Hinduism flourished in India, I am troubled by people who talk about belonging to certain schools or belonging to a single school, or not mixing schools, because their perspective on history is too narrow.

Christianity and Buddhism have a history of over 1000 years, but that is just one of many. Moreover, Christ and Buddha are not alive now. Perhaps there is no need to be particular about schools. Christ and Buddha may be living a fairly normal life now. There have been times like that.

Since the spiritual practices are essentially the same, the differences lie in how easy it is for each person, and how culturally appropriate it is. Therefore, I think it is good to go to the place that is convenient for you. It is not very different anywhere. Therefore, it is okay to call it spirituality, Buddhism, or anything else. However, in order to make some kind of organization, I tentatively classify it as spirituality. I feel that saying "spirituality" somehow covers a wider range.

However, the basic principle is as I wrote above: first, you have your own state, and then you look for descriptions that express it. It is not the other way around.

Some people say, "What you imagine and what is real are different," but that is the opposite. Because your own state comes first, and then you look for descriptions, it is not about imagination or anything like that.

When reading books, I do not select everything based on a specific school, but rather I look for expressions that resonate with my own state, regardless of the school. Then, I compare those expressions with my own state, and check whether the description probably matches my state before quoting it. This way of reading may be disliked by people who belong to certain schools, but if their way of reading is different, they can do whatever they want.

In my case, if there is someone who can be called a guru, it is my higher self and guardian spirit. My higher self does not often speak, but my guardian spirit, who is a former Tibetan monk, teaches me various things in detail. My guardian spirit's princess basically just watches over me.

Therefore, if there is a system, it is that. I do not feel the need to belong to any particular school. I have heard stories from gurus in various schools, but I did not want to become a disciple. Recently, I have been a little interested in Taiga Ryoko, but it is not like a guru and disciple relationship, but rather I am watching him, thinking that he might be the real thing.

Because my original soul's history is not directly related to any particular school, it feels a little different to belong to any school. If I were to belong to something, there are a few other options, but that is not relevant here. It is a possibility that belonging to a certain school is a kind of game, or for a new mission, but that is not the case.

Therefore, I basically skip articles that do not resonate with me, whether it is original Buddhism or Zokuchen, and I do not memorize descriptions that do not resonate with me. For example, if I read in that way, I might interpret that my current state is equivalent to Shardul.

In the Taoist tradition, there is a concept called "Ma Yin Zang Xiang."

Ma Yin Zang Xiang refers to the physical changes that occur in the body as sexual desire subsides. In men, this manifests as the genitals retracting and becoming more childlike, while in women, the breasts may become smaller.

Recently, particularly within the last six months, this tendency has become more pronounced.

A question arises: Will I still be able to engage in sexual activity in the future?

While sexual desire has not completely disappeared, and I can still engage in such activities if I choose, and I still experience occasional nocturnal emissions, it seems that sexual desire has been significantly controlled in my daily life.

This began with the second Kundalini experience, which shifted the dominance to the Manipura chakra. Subsequently, when the Anahata chakra became dominant, the sexual desire decreased further.

Approximately 10 months ago, when my vision began to perceive things in slow motion, further changes occurred, and my sexual desire continued to diminish.

Over the past few months, changes have appeared in my body, and my genitals have begun to retract further. While this was a small change at first, it feels like it has retracted even more recently.

Although my sexual desire has not completely disappeared, it has been gradually decreasing, and a sense of peace has emerged in its place.

Reproductive activity seems to be still possible, but it is unclear for how long.

While it could simply be due to aging, the gradual progression, along with the dramatic reduction in sexual desire associated with the Kundalini experience, suggests that these changes are related to yogic practices.

Especially since the end of last year, I have hardly felt any excitement even when seeing attractive women. When I meet with a female friend with whom I have a good relationship and occasionally talk, she is often surprised by these changes. Without a yogic perspective, she might think, "Has she lost interest in me?" This is a difficult situation. In reality, I have very little sexual desire, and while reproductive activity is technically possible, it is not something I enjoy. So, what should I do? I even think that perhaps I should live away from society. I have not made that decision yet.

Alternatively, perhaps there is someone who understands this and could be a partner. Whether or not that person would be satisfied is another matter.

Previously, while my genitals had not shrunk significantly, they were still visible. Therefore, while the extent was similar to the description of "Ma Yin Zang Xiang," it was not a complete match. Now, it has become much more like that.

This is a visible sign of change.

▪️A meditative state of floating slightly above a perfectly white, flat expanse.

It is quiet, and there is nothing there.

Not long ago, the state of having nothing would cause my mind to be agitated. The degree of agitation varied, and about a year ago, the degree of agitation had significantly decreased. While it was a state of reduced agitation, it was not a state where agitation had completely disappeared. However, recently, the agitation has further decreased.

Although it is difficult to express it in words, both states involve a certain degree of mental agitation when one enters a state of calmness. Because it is so quiet, the mind begins to question, "Is this all there is?"

A significant change occurred about a year ago, and since then, I have often experienced mental agitation despite feeling quite calm.

This time, I have entered a state of calmness, but with very little agitation.

The state of calmness itself has also changed somewhat compared to a year ago. While I believe I was already in a certain state of calmness a year ago, this time, a perfectly white, flat expanse stretches out to the horizon.

I am floating slightly above it.

And even in this state of calmness, my mind is not agitated.

When I try to express this state in words after meditation, I find myself using various descriptions. However, during meditation, I am simply in a state of calmness without particularly focusing on it.

This is not quite a feeling of "bliss," although that might be misleading. It is not an intense joy like "ecstasy," but rather a state of peacefulness and subtle happiness.

One might say that if "the afterlife" exists, it would be something like this: a flat and peaceful realm, separate from the human world. If there is an afterlife, perhaps it is a place like this.

In reality, the human world, which is similar to the realm of physical existence, is quite noisy. This is different from the concept of "the afterlife" that I am referring to, which is the image of ascending to heaven and becoming a spirit after death. If such a process of becoming a spirit exists, perhaps it is a state of peace and subtle happiness.

Is this "Nirvana"? I'm not sure. It might be, or it might not be. If this is Nirvana, perhaps it is "enlightenment," but I'm not entirely sure about that either. It might be, but I'm not certain.

Perhaps this is not the end, but simply a plateau.

Even if there is such a thing as enlightenment, perhaps it is simply the end of one stage and the beginning of the next cycle.

If that is the case, then this state is a plateau, and there is still more to come.

My current state is a temporary one that occurs during meditation, and a similar feeling lingers faintly even after meditation. Therefore, I believe I need to continue meditating to make this a more permanent state.

I believe that there are levels beyond the highest level of enlightenment. Even in this state, there is no suffering, so even if there were something higher, I would simply say, "Ah, I see," without being particularly troubled. I don't need to worry about it, but I have a feeling that there is something beyond this.

According to "Myanmar Meditation" by Mahasi Sayadaw, there are several similar accounts, and it is suggested that we should continue practicing even after reaching Nirvana to make it a continuous state.

In Japan, enlightenment is often considered to be achieved once, but it is said that we should continue practicing to maintain that state of Nirvana, and even after being able to continuously remain in that state, there is still further practice to reach even higher realms.

This aligns with my own experience, so this book could be a useful guide.

▪️A flat state, perhaps called Vipassana.

I continue meditating with a perfectly flat and calm awareness.

There is no intense joy like the feeling that arises when one enters a "zone." There is only calmness, and only a feeling of heat.

There is heat, and that is all. There is awareness. I feel the existence of awareness. Awareness is not asleep.

When awareness goes deep, the body is forgotten.

And when awareness returns, it feels heat, or it feels the movement of breath.

It is not a state where awareness disappears, but rather a state where awareness occasionally reaches deep places. Or, when awareness is present but cannot go deep, it feels heat or breath.

When I try to express these states in words, they are quite similar to the states I described earlier, and it may be difficult to distinguish them just by reading.

In the world, there are also meditation practices that focus on observing the breath. However, in many cases, this refers to either "Pratyahara" (detachment from distractions) or "Dharana" (concentration, the joy of being in a zone). The observation mentioned here is not an attempt to escape distractions like Pratyahara, nor is it an attempt to concentrate like Dharana. The "quiet observation" I am referring to is based on the premise of a quiet mind, and literally means observing quietly.

When I feel heat or am conscious of my breath, there's a slight shift in my awareness. There are no extraneous thoughts, just the sensation of heat or breath. The difference between now and before is the absence of those extraneous thoughts.

When I consciously observe and record my state, as in this memo, there are no extraneous thoughts, but analytical observation and clear thinking are actively at work, and I verbalize them. This explicit verbalization is present. While not completely eliminating extraneous thoughts, the time I can meditate without them has increased, and I feel it's probably more than 50%. In reality, meditation time passes quickly, so it might be more or less. Either way, it's true that I'm no longer distracted by extraneous thoughts.

With this explicit awareness, or even with some extraneous thoughts, my ability to observe the mind is quite strong, so if I just observe, those extraneous thoughts will eventually disappear.

In fact, it's more difficult to maintain extraneous thoughts, and similarly, it's more difficult to observe and record my state during meditation, as I do in this memo. It's easier to meditate without taking any notes, and it probably progresses faster in terms of time, but for me, one of my life's purposes is to verify the stages of enlightenment, so I want to record everything in detail. When souls connected to me reincarnate, they should naturally be enlightened, so patterns where they are not enlightened are valuable, and I want to share that with everyone. That is one of my life's purposes.

When thoughts spontaneously disappear, it can be said that the "rikupa" (a term related to consciousness) has begun to move.

Often, when receiving meditation guidance, people are taught to "don't fight the extraneous thoughts that arise during meditation, just observe them. If you observe them, they will lose their power and disappear." This is true for those who have advanced in their meditation practice and whose "rikupa" has begun to move, but most people are simply overwhelmed by extraneous thoughts. They take what the enlightened ones said seriously, but it sounds profound, but it's not a truth that can be realized without becoming an intermediate meditator.

When one reaches a state where extraneous thoughts automatically disappear, it's probably appropriate to call it "Vipassana" (observation).

While the Vipassana meditation technique is a more advanced stage, it starts with "pratyahara" (sense control). So, the Vipassana I'm talking about here is not referring to those specific techniques, but rather, I speculate that this is what the Buddha might have meant by Vipassana.

▪️A state where a peaceful meditation state continues even with eyes open.

When one reaches a peaceful state, that peaceful awareness gradually spreads from meditation to daily life.

Initially, it felt like the visual field was in slow motion, a change due to visual acuity. Eventually, that sensation of the visual field became normal, and it changed to a feeling that spread to all five senses, rather than just the visual field. Initially, only the visual field was intensified, but now there's no such intensity, and it seems like the energy directed towards the eyes is being suppressed. If I focus on my eyes, I can see the visual field in detail, but normally, I don't direct that much energy to my eyes, and I'm conserving it. Initially, I couldn't control it, and I enjoyed the feeling of watching a movie because the visual field was interesting.

Now, sensations reach all five senses, and I'm constantly receiving sensory input from my surroundings, not just during meditation. While it might be a matter of degree, I think the key is the peaceful awareness.

In the past, this was a state that was divided into several stages, and it gradually returned after meditation. Now, it's a state where I'm quite peaceful in daily life, and meditation deepens that state.

As a result, there have been changes in seated meditation.

Previously, when I opened my eyes during seated meditation, I would experience a Vipassana state where the visual field was in slow motion, and it felt like watching a movie, which was exhilarating. While that was interesting, the fact is that the effects of meditation, such as reaching a certain stage of peacefulness, were not achieved if I didn't close my eyes.

Closing my eyes was necessary to achieve a peaceful state during meditation.

However, recently, I've been able to maintain a peaceful meditation state even when my eyes are open during seated meditation.

...This may be difficult to put into words.

It's a peaceful state, or perhaps even a state that could be called "Nirvana," that continues even with my eyes open.

Perhaps, the eyes consume a significant amount of energy. Therefore, it is often said that it is easier to meditate with your eyes closed, but you can still experience a state similar to "Nirvana" with your eyes open.

Whether this can be called "Nirvana" is debatable, but for now, I will refer to it as such.

Another difference is that during slow-motion Vipassana, the energy directed towards the eyes naturally focuses on the object in front of you, resulting in a clear vision. Currently, you can consciously focus, but in a meditative state, it is common to have a blurry vision where focusing is not necessary. Focusing requires conscious effort, and in a state of "Nirvana," this effort is not needed, and things seem to move automatically.

In this state, I feel that my true self exists within the skin of my body.

Perhaps, when I am interested in something around me, my aura extends from my body towards the object.

On the other hand, in this so-called "Nirvana" state, I feel that I am completely inside my body, and I can clearly feel the thickness of my skin, as if I am contained within it.

Because I am firmly contained within myself, I am hardly affected by the thoughts and emotions of those around me.

It seems that my aura was previously radiating outwards, and now it has condensed within myself.

In this state, even with my eyes open, the peaceful state of "Nirvana" continues.

▪️Shardor: Releasing distractions and approaching a state of tranquility.

This peaceful state of consciousness probably corresponds to what is called "Cherdor" or "Shardor" in Dzogchen.

This is one of the three abilities that develop through continued Samadhi, and it is the second one.

1. Cherdor: This
2. Shardor: This
3. Landor

The definition of Shardor is as follows:

"Shardor" means "releasing simultaneously as it arises." In other words, any kind of sensation that arises is released from itself. No effort is needed to maintain wisdom. (Omitted) There is no constraint by afflictions. ("Rainbows and Crystals" by Namkhai Norbu)

In the initial stage of Cherdor, distractions gradually disappear, and a peaceful state is reached through meditation. Now, especially during meditation, distractions are released quickly without much effort, like water droplets evaporating in bright sunlight. And this continues for a while even after the formal sitting meditation ends.

Of course, this state fluctuates, so there are times when the state returns or progresses. However, on average, I feel that I am in a Shardor state more often.

In Dzogchen, this state is described as follows:

In Dzogchen, it is said that all afflictions and appearances arising from karma are merely decorations. We enjoy them as they are, without attachment, as simply the play of our own energy. Some of the protectors in the Vajrayana tradition wear crowns made of skulls, symbolizing the conquered five afflictions, as a decoration. This crown signifies this. ("Rainbows and Crystals" by Namkhai Norbu)

In the initial stage of Cherdor, effort is still required, so the afflictions of the senses were not yet considered mere decorations. In Cherdor, the afflictions of the senses are still somewhat integrated with the self, and some meditation is needed to separate them. This separation was recognized as a gradual peaceful state.

However, this separation from afflictions and distractions is recognized as "Pratyahara" in the Yoga Sutras, and it has been consciously recognized from an early stage. Because it is a fundamental principle from the beginning, it is consciously recognized from the beginning, and it seems that it is finally almost complete.

- Pratyahara: Attempting to separate from distractions. 1-20%
- Samadhi Cherdor: The final stage of separation from distractions begins. 7-80%
- Samadhi Shardor: The final stage of separation from distractions is almost complete. 90%. This is where the path to a state of tranquility begins.

It seems that the separation progresses further when reaching the next stage, Landor.

Neither Cherdor nor Shardor is properly explained in the Yoga Sutras. Beyond Samadhi, the Yoga Sutras are insufficient, and I feel that I cannot properly understand my own state unless I refer to Dzogchen and early Buddhism.

▪️Even in a state like Shardor, trauma and conflicts still exist.

Even when in a state similar to enlightenment, occasional traumas may surface, and distracting thoughts may arise. However, the way these issues are addressed tends to be more automatic in the aftermath.

In meditation or daily life, unexpected memories of the past may trigger conflict. Previously, these memories would linger, but now, they automatically fade away. Like droplets of water evaporating under the sun, the conflicts that arise gradually disappear.

These abilities, though varying in degree, have been cultivated over time. When trying to express them verbally, they often seem similar. However, in a state of enlightenment, one must consciously acknowledge these conflicts for them to dissipate. In contrast, in a state similar to enlightenment, an automatic "observing power" seems to work, causing them to disappear quickly. This is the key difference.

Even with significant traumas, there is an initial moment of deep pain. When long-forgotten memories of the past resurface, especially if it's been a long time, it can cause a significant psychological shock.

Therefore, a state similar to enlightenment may be the entrance to a state of stillness, but achieving that state doesn't necessarily mean that traumas and conflicts will immediately disappear.

As I mentioned before, all sensations, including desires and related feelings, and even traumas, are considered "ornaments." While there is a difference in recognizing them as such, these sensations still exist to some extent.

Karma comes in various forms, and some types of karma continue even after achieving enlightenment or liberation.

If a trauma is caused by past actions, it is unavoidable that the resulting trauma will manifest.

However, the duration of being trapped by a trauma becomes very short, and the process of liberation from that trauma is automatic in a state similar to enlightenment. Therefore, one may experience trauma as a temporary memory and a painful emotion. While the pain is still felt, the power of a state similar to enlightenment allows for a certain degree of liberation from that pain.

[Updated on 2020/12/30] The term "Nirvana" has been replaced with "state of stillness."

▪️A state where distracting thoughts are cut off, like a phone call with a bad signal.

Even when meditating in a state that can be interpreted as similar to enlightenment, distracting thoughts arise. However, unlike before, these thoughts are abruptly cut off, like a phone call with a bad signal.

Previously, when distracting thoughts arose, I would acknowledge them, listen to the context, and then try not to be consumed by them.

However, in a state similar to enlightenment, distracting thoughts are abruptly cut off, and they seem to lose their ability to form meaningful contexts.

Before a thought can even have meaning, it is cut off, and it is often difficult to even remember what the thought was.

The way these thoughts are cut off is similar to how a phone call with a bad signal starts to break up, and then suddenly cuts off.

Explicit thoughts, which require conscious effort, have become much less frequent. Distracting thoughts, which should be just that, no longer spontaneously generate thoughts or exhibit logical behavior. They no longer create sexual scenarios or appear to be profound thoughts.

However, in a state similar to enlightenment, these automatic thoughts are abruptly cut off, and one is strongly drawn into a state of stillness.

Also, when the mind is still less refined, it is difficult to distinguish between distracting thoughts and the inspiration of a guiding spirit, and both are recognized as distracting thoughts. However, as one progresses, it becomes easier to distinguish between them, and when distracting thoughts start to cut off abruptly, the difference between the inspiration of a guiding spirit and distracting thoughts becomes clearer.

Distracting thoughts are not always in words; they can also be a multitude of sensations. Distracting thoughts have lower vibrations, unlike the higher vibrations of inspiration. They are simply a multitude of sensations or words. For the sake of clarity, I will explain using words. For example, the distracting thought often starts to break up, like a phone call with a bad signal, after the first or second character, and then cuts off. If it is a multitude of sensations, the sensations begin to fade almost immediately, and then cut off.

In addition to this, traumatic experiences that have been buried deep in my memory don't disappear so easily, but I feel like they are resolving much faster than before.

During meditation, I feel this way, but after meditation, distractions don't always disappear so quickly. I observed what was different, and I think that when I reach a state where I feel heat or a deep universe within my body, and my energy is heightened, distractions tend to disappear. This doesn't happen every time, but it seems to happen when I feel a black universe and numerous shimmering galaxies in the center of my body.

This seems to align with the basic principle that as power increases, things become more positive and distractions decrease.

However, meditation doesn't always lead to this state, and it only happens when things are going well.

▪️A state similar to becoming enlightened

The state where distractions are constantly cut off, which seems similar to becoming enlightened, is like a state of enlightenment.

Tracing my group soul's past lives, I became enlightened and joined the group soul several generations ago. When you die, you go to the afterlife, where you reunite with the spirits of friends, acquaintances, and former family members.

In the life I lived before becoming enlightened, I was the president of a certain listed company, and it was a very fulfilling life.

Therefore, after death, I reunited not only with my former wife but also with many other wives from past lives, and I felt "Ah, happiness. Happiness. Happiness. Satisfaction..." and ascended to heaven and became enlightened. This is what is commonly called ascension.

When you ascend, you return to the group soul and merge with it. I have explained this several times before, and I will continue to do so in the future, but this time, I'm not talking about that, but about the feeling of satisfaction when ascending.

The feeling of satisfaction when becoming enlightened and ascending is very similar to the feeling of distractions disappearing in this state of enlightenment.

When becoming enlightened and ascending, distractions are significantly reduced, and it may not necessarily involve the observational power of enlightenment, but in this state of enlightenment, even if there are various conflicts and traumas, you are guided towards a feeling of becoming enlightened and ascending.

Although I am not yet completely enlightened, I feel like I am gradually getting closer to that state.

However, there is only satisfaction and warmth. Some people may describe this warmth as "light," but "heat" feels more appropriate.

There is no intense ups and downs like the bliss of the zone, but simply a state of satisfaction. This is very similar to the memory of becoming enlightened in my group soul's past life.

The reason I have that memory is because, after becoming enlightened and joining the group soul, I was worried about the wives I left behind, so I separated from the group soul again. I thought that the wives I left behind might be troubled if I disappeared, so I separated from the group soul again. This time, it was not exactly the same as before, but the core part was the same, and I was mixed with the group soul to some extent, and I became a slightly different me. The soul that separated at that time is the basis of one lineage of my current life, but that is a side note. What I want to say is that the feeling of becoming enlightened and ascending is very similar to the feeling of enlightenment.

■People who deny focused meditation are at the stage of Pratyahara.

For meditation beginners, Pratyahara acts as a conflict between concentration and observation, where concentrating hinders observation. However, after progressing to Dhyana, concentration becomes less likely to hinder observation.

5. Pratyahara (Sensory Withdrawal): Concentration hinders observation.
6. Dharana (Concentration)
7. Dhyana (Meditation): Concentration and observation begin to coexist.
8. Samadhi (Enlightenment)

Some schools of thought describe Pratyahara as a detachment from sensations and a release from mental clutter (to a small extent), and also refer to it as "observation."

For beginners, the goal is to achieve Pratyahara, but at that stage, concentration hinders observation.

This is because, at the stage where Pratyahara has not yet been achieved, the will is deeply connected to the ego, and trying to concentrate strengthens the ego.

However, after progressing to Dhyana, the ego is suppressed, so concentration acts as a suppression of the ego, which stabilizes the ego and deepens meditation. However, this does not weaken observation; as one progresses from Dhyana to Samadhi, a new sense emerges that transcends the five senses, and this new sensation becomes the "observer." Therefore, both Pratyahara and Samadhi can be described as "observation," but they are quite different states.

5. Pratyahara (Sensory Withdrawal): Concentration hinders observation. Observational meditation. Observational meditation that somewhat denies concentration.
6. Dharana (Concentration): Focused meditation.
7. Dhyana (Meditation): Concentration and observation begin to coexist.
8. Samadhi (Enlightenment): Observational meditation. The ego is stabilized by concentration. Observation that transcends the five senses. Concentration does not hinder observation that transcends the five senses.

Despite the significant difference between the states of Pratyahara and Samadhi, the descriptions are partially similar. This may lead to misunderstandings.

It seems that some meditation and spiritual beginners mistakenly believe that achieving Pratyahara is enlightenment. In such cases, it is said that "denying" concentration and "observing" is important. However, the explanation sometimes sounds like it is describing Samadhi, but the explanation is inconsistent, and it turns out that they are at the stage of Pratyahara.

Perhaps there is a plateau in Pratyahara, and some people may have to go through many lifetimes, even 10 or 20, before they can move beyond Pratyahara.

Therefore, I do not think we should blame people who claim to have achieved enlightenment through Pratyahara.

When we look at the world's religions from this perspective, it seems that some sects, especially those that have become secular religions and are passed down through generations, teach that Pratyahara is enlightenment while claiming to be close to the common people. Although such sects are classified as "exoteric" in the world, it is important to distinguish whether a religion is at the stage of Pratyahara or beyond when evaluating it.

Pratyahara is easily reconciled with secular interests and has a history of being used by power to manipulate people. There may also be a hidden reason why the truth beyond it is not taught, because knowing it would lead to freedom. People in exoteric sects tend to be associated with power.

People who mistake the easy-to-understand teachings of the exoteric Pratyahara as the truth and enlightenment lose sight of the essence, and it becomes like a typical religion, saying things like "you will be saved if you do this" or "it is good if you do that."

Therefore, Pratyahara is often confused with enlightenment, and recently, many religious leaders are hereditary, so they tend to cling to moral aspects that the general public can accept, but that is not sufficient for religious leaders.

Even those who only practice meditation as a technique are the same. If the goal is secular benefits or simple relaxation, the goal is to reach a state of bliss in the Pratyahara or Dharana zone.

It is up to the individual what they seek, and they are free to do as they please, but I would like people to stop treating Pratyahara as enlightenment. That is a disservice to enlightenment. It is free to call it observational meditation, but if you call Pratyahara observational meditation, you should at least be aware of that. Otherwise, a comedy will be created where people are talking about enlightenment, but in reality, it is just Pratyahara.

As a simple method for distinguishing between different schools of thought, I believe that those who advocate for "observational meditation" while rejecting "concentration" (even if they are talking about enlightenment) are likely discussing "pratyahara."

This seems to be true not only for apparent schools but also for those that appear to be different. I wonder if the truth is being forgotten these days. Or perhaps, in some cases, they understand everything but are intentionally hiding it. What do you think?

■ Schools that cannot go beyond pratyahara tend to reject other schools.

Pratyahara is often associated with worldly benefits, and schools tend to become closed off within their own teachings.

I'm not saying this is a bad thing; it may be necessary at that stage. At that level, people may not understand other schools well, and even if they think they understand, there may be many misunderstandings.

For various reasons, schools that misunderstand pratyahara as enlightenment tend to reject later stages.

Pratyahara is essentially "observation," so it rejects "concentration."

There are schools that fall into this pattern. For example, Goenka's method seems to be a typical example. I have also seen similar tendencies in some traditional Buddhist schools, although not as strong. Buddhism is diverse, ranging from something similar to Catholicism to something like Zen, so it's hard to generalize, but so-called popular Buddhism seems to have this tendency.

On the other hand, schools that are associated with worldly authority or that are dominated by strange assumptions, and that consider pratyahara to be like enlightenment, tend to reject other schools.

In some cases, in families or clans where religion has been passed down for generations, the system may become hereditary rather than merit-based, and there may be people who have an inflated sense of self-importance and cannot go beyond pratyahara.

Just because someone is born into a family with a certain history does not mean that they were born in that family in a past life. In my experience, there are even people who, despite being born into a family for the sake of practice, mistakenly believe that they are responsible for carrying on that tradition. When people don't understand themselves, they tend to reject other schools.

The spiritual world is diverse, and the atmosphere is changing from the past to the present.

In the past, there was a lot of "showing off" where people would reject anything other than pratyahara, and spiritual people seemed to be at odds with each other. However, recently, it seems that people involved in spirituality tend to get along well. In the past, if you pointed out to someone who was only doing pratyahara and thought it was enlightenment, they would be rejected, and sometimes even "shown off" with comments like "you need to be more open-minded" or "this is an era where you don't need a teacher (so you're only at that level)." However, I hear that less often now. In the past, there was a tendency for people from worldly religions to enter the spiritual realm and use it to gain authority.

Both in the past and present, most of the spiritual world is pratyahara, but recently, it seems that the world is becoming more organized, and more people who truly understand the essence are entering the spiritual realm. A large number of souls from the universe seem to be involved. Perhaps that's why the spiritual world seems to be getting along well recently. It seems that new people entering the spiritual world have driven out the troublesome spiritual people who were associated with authority in the past. Although there are still some, I see them less often.

For these reasons, I feel that there is potential in the spiritual world, so I am classifying these articles as spiritual. I think the essence is the same, but it's different.

■ At the level of pratyahara, there is a desire to convert others to one's own school.

This is a reflection of the belief that one's own school is the best. However, even if one intellectually understands that the root of all religions and schools is the same, people at the level of pratyahara cannot fully understand that meaning, so they exhibit certain "unaware" behaviors. This is one of them.

There is a difference in understanding and attitude/behavior between intellectually understanding that the root of all religions and schools is the same at the level of samadhi, and understanding only intellectually at the level of pratyahara.

At the level of pratyahara, for example, one might think, "Since the root of all religions and schools is the same, everyone should belong to my school." On the other hand, when one reaches the level of samadhi, one realizes that sects and schools are not important, so one respects other religions and may even incorporate the good aspects of other religions.

Religions that are rigid in their doctrines and require adherence are at the level of Pratītyasamutpāda. Furthermore, believing that only one's own group possesses the ultimate truth is also a characteristic of the Pratītyasamutpāda level.

It's probably a path that everyone goes through, so it's not necessarily a bad thing, but it's better to be aware of it in advance.

Alternatively, even if you know it, it might just be used for further boasting, so it might be better to say nothing. Because there are people who can manipulate everything to their own advantage, if you talk about such things and the other person uses it to boast, it would be counterproductive. Well, if they use it for boasting, it's only at that level.

Even if you say something, those who understand the essence will understand, and those who are being manipulated and looked down upon may actually understand the essence. People who understand the essence don't care about boasting, and they simply think it's not worth dealing with because it's troublesome.

In such cases, at the level of Pratītyasamutpāda, boasting begins, and instead of recognizing the good aspects of the other group, they try to prove that their own group is superior. This leads to further divisions.

No matter how much effort is put in, it is impossible to understand each other at the level of Pratītyasamutpāda, and a true understanding of the essence is only possible when moving to the next stage.

In such a level of Pratītyasamutpāda, a sense of privilege arises, such as "lineage" or "a family of the true lineage of a religion," and the belief that one's own group is correct and absolute is passed down from generation to generation.

Recently, my understanding of the stories of the noble lineage of Buddhism has changed. I used to think that these stories were "stories of a cunning man who infiltrates a noble lineage to exploit it." However, now I think that even within the noble lineage, there are people who are unable to transcend Pratītyasamutpāda and seek secular interests, and they are a useful tool for such people, and there is a generational problem of not being able to attain Samādhi. If that is the case, it can be said that they are carrying the karma of generations that cannot transcend Pratītyasamutpāda and cause discord with other groups, not necessarily intentionally, but because they cannot transcend it.

As an aside, it seems that the "desire-filled man" who appears in this story, who is not even known to be from somewhere, was accepted into the noble lineage and treated as family because the mother, "the kind old lady," thought something like this: "This desire-filled man is trying to exploit our lineage. He has obvious intentions, such as coming to practice but only wanting the signboard for a dishonest business, or using power for religious purposes. Normally, I would drive such a person away... However, this person is young in spirit and immature, and it seems possible to correct him, and in order to resolve the karma of generations, it is necessary to have such a desire-filled man nearby to understand him and correct him." There is a karma of the noble lineage of Buddhism. It is similar to my current way of life to have such a desire-filled person in our family to learn, and I feel a sense of empathy. I wondered why there were such desire-filled people, but who were superficially good, but sometimes like gangsters, in the noble lineage of Buddhism, but I understand if they have roots as gangsters and have been corrected and educated since childhood to behave in a certain way. There are people like that. I thought it was a good person at first, but I found out it was a scary person, so I don't want to deal with them anymore.

In this way, even if someone appears to be good on the surface, they cannot fully accept the other person at the level of Pratītyasamutpāda, and they try to make the other person accept them.

Well, I, for example, even if I understand the intention, I often pretend not to know and observe how the other person moves and what expressions they make, and I often let the other person have their way. I can see through the hearts of scammers who think I'm a simple target and are trying not to laugh, but I just say things like "Yes, I understand," so I'm drawing out information from the other person, but that's it.

Well, people at the level of Pratītyasamutpāda act based on calculations of gain and loss, so they are ultimately at that level. There is no need to get involved seriously.

Even if they accept the other group, it is only a pretext for incorporating them into their own group, or it is simply an introduction and icebreaker to make the other group believe that their own group is superior and to gain a sense of superiority.

The perception of someone who is at the Pratyahara level is like that. Even if you explain things, they often feel that their own sect has been criticized and become angry, so I don't bother explaining. They can do whatever they want. Well, if they talk to you, you can just say something like, "○○ is amazing, isn't it?" and they'll be happy. I think that all the different sects have their own strengths, so my statements aren't lies, and I often genuinely feel that way. I don't really say things just to be polite, so I'm quite casual. It's like God just blurted out those words, but if it makes them happy, that's fine. So, conversations with people at the Pratyahara level are kept simple, like the easy and good words that God might have said, rather than getting into complicated things like what I've written in this blog. Pratyahara is about "observation" to escape from distractions, so it's not necessary to say anything difficult, and that's enough.

As you can see, at the Pratyahara level, there is constant conflict and no peace of mind. However, Pratyahara is necessary as a first step.

■ At the Pratyahara level, the desire to control others arises.

At the Pratyahara level, "easy-to-understand teachings" and "moral teachings" are used to control others.
For example, the teachings of the Exoteric school are sometimes used to distract people from the essence and to mislead them with "easy-to-understand teachings."

Or, the idea that one can attain enlightenment simply by understanding "easy-to-understand teachings" is a technique used to keep people away from the essence and make them easier to control.

"Easy-to-understand teachings" are easy to use for showing off because they have a wide range of interpretations.

When someone is about to realize something essential, they are told that they have understood it through "easy-to-understand teachings." However, that is just a moral story of the Exoteric school, and it is not the essence of Esoteric Buddhism. Few people are seeking the essence of Esoteric Buddhism, but instead of allowing them to focus on the essence, they are being told to stop at the teachings of the Exoteric school, which is a deceptive act.

Telling people who are struggling and studying religion and truth to be satisfied with the "easy-to-understand teachings" of the Exoteric school is a concealment of the truth, and I think it is a very serious sin. Even though they are kind in tone and smiling on their faces, they cannot attain enlightenment through those teachings, and it is simply a means of controlling the other person.

...I think this is something that you probably won't understand unless you have experienced it, so I'd like to write about it sometime when something happens. I've forgotten the details of a real story that happened before.

Even if people say various things, in essence, the Exoteric school is explaining Pratyahara. The "easy-to-understand teachings" of the Exoteric school are Pratyahara, which explains how to detach from distractions, and encourages people not to be swayed by distractions and to live peacefully. Of course, that is a good thing in itself, but the problem is that people who can do Pratyahara mistakenly believe that it is enlightenment. That is not the case.

This kind of misunderstanding is spreading its poison to classical schools, and there are people who think they have reached a certain level, even though they are only at the Pratyahara level. At the Pratyahara level, if there is no supervision from a guru, people will inevitably start comparing themselves to others and begin to desire to control others. Moreover, when this desire to control is intended to be achieved through the "easy-to-understand teachings" of the Exoteric school, it becomes a problem. If you are familiar with it, you can easily tell who is suspicious.

However, sometimes people do it with good intentions, so when you point it out, they say that they didn't mean it. In such cases, people who are stuck at the Pratyahara level may not even be aware of what they are doing. At the Pratyahara level, people are unable to realize that they are in a state of separation, where they are pursuing worldly benefits while claiming to be teaching the truth. Therefore, in large organizations with many people at the Pratyahara level, they may claim to be teaching the truth while seeking worldly benefits. In such organizations, the "easy-to-understand teachings" of the Exoteric school may be used as a tool (a convenient method) to cover up their actions of seeking worldly benefits and to deceive people.

In the explanation of Vipassana meditation techniques, there are phrases like "observe the skin" or "pay attention to the sensations while walking." These phrases have two meanings:

A. Make an effort to observe the skin or the sensations of walking (sometimes, label them with words).
B. Observe the skin or internal sensations without effort.

These are often presented in parallel within a single explanation of Vipassana meditation, but in reality, they are distinct concepts.

If you are making an effort and using your will to observe the body, that is Samatha meditation (concentration meditation).
If you are observing the body without effort, and your will is automatically engaged, that is Vipassana meditation (observational meditation).

Therefore, when someone says they are "observing the body" or practicing "Vipassana meditation," the state they are in is completely different depending on which of these they are doing.

This corresponds to the following stages:

5. Pratītyasamutpāda (dependent origination) → Stage A
6. Dhyāna (meditation)
7. Samādhi (absorption)
8. Nirvikalpa Samādhi (non-dual absorption) → Stage B

Although they are quite different, some Vipassana schools may inadvertently mix up these explanations.

Both can be described as "observation," so someone who is unfamiliar with the later stages may mistakenly equate the Pratītyasamutpāda stage with enlightenment. This is not just a metaphor; I have encountered people who seem to misunderstand it. A characteristic of those who misunderstand is that they "deny concentration." Therefore, while not always the case, a simple way to distinguish is that "people who deny concentration meditation are likely in the Pratītyasamutpāda stage."

Both expressions are similar, which is why studying only through words can lead to confusion.

Ideally, a knowledgeable teacher would quickly recognize and point out this confusion. However, even if someone appears to be a teacher, they may not always be well-informed. While it depends on the teacher, a proper teacher can help correct this.

The Pratītyasamutpāda level is a common pitfall that can be mistaken for enlightenment, and many people fall into this trap.

However, for living a happy life in this world, even the Pratītyasamutpāda level can be quite enjoyable. Most people in the world have not even reached this level, so even if someone claims to have attained enlightenment, it may still be a significant improvement. If that were me, I would simply do what I like.

At the Pratītyasamutpāda level, people tend to view religion in a materialistic way. Uninformed monks often speak with a moral tone at this level, and some meditation practices, such as mindfulness and the Goenka method, are also at this level.

On the other hand, at the Samādhi level, one enters a more spiritual realm, where topics such as ancestral spirits, guardian spirits, higher self, past lives, future lives, and remote viewing come up. This is often considered a spiritual field in modern times, but in yoga and Buddhism, these topics are commonly discussed at certain levels of practice.

People with a materialistic worldview cannot enter this realm. Those who believe they have attained enlightenment at the Pratītyasamutpāda level often reject, deny, or ridicule discussions about spirits and higher dimensions. Their words reveal whether they are at the materialistic level or whether they understand higher dimensions.

In Buddhism, anything that is seen or perceived is sometimes dismissed as "magical realms." However, I don't think it's a big deal. Those who say it's a magical realm may be unable to understand the higher levels because their understanding is stuck at the fundamental level of Pratītyasamutpāda. In reality, what they perceive is simply the nature of this world. It is far more healthy to be aware of these phenomena and gradually address them than to live in ignorance of them. Being overwhelmed by these phenomena is due to low energy.クンダリーニを活性化してエネルギーを上げないとIt is not possible.

Well, in that sense, at the level of Pratyahara, there may be various misunderstandings, and sometimes people may misunderstand the level of Samadhi.

This is a detailed explanation.

First, Pratītyasamutpāda can be considered observation, so if Pratītyasamutpāda is considered observation meditation, it's not surprising to misunderstand other meditations as concentration meditation.

Vipassanā meditation refers to observation meditation, but it is also the name of a meditation practice in some schools. Therefore, there is a great deal of confusion between the technique of Vipassanā meditation and the Vipassanā state (state of observation) in Samādhi.

And, if you are in the stage of Pratītyasamutpāda, you will not understand the next stage, so sometimes,集中瞑想を否定する人、あるいは流派This is a detailed explanation.

First, Pratītyasamutpāda can be considered observation, so if Pratītyasamutpāda is considered observation meditation, it's not surprising to misunderstand other meditations as concentration meditation.

Vipassanā meditation refers to observation meditation, but it is also the name of a meditation practice in some schools. Therefore, there is a great deal of confusion between the technique of Vipassanā meditation and the Vipassanā state (state of observation) in Samādhi.

And, if you are in the stage of Pratītyasamutpāda, you will not understand the next stage, so sometimes,

Last year, I experienced a change to a state of vipassana where I could perceive the visual field in slow motion, and recently, this state has become relatively stable. As a result, I no longer experience the intense sensations in my visual field as much as I did in the beginning. While I can still perceive the visual field at a relatively fast pace, it has become something I take for granted. Therefore, the visual field no longer feels special, like a slow-motion, frame-by-frame sequence. This is not to say that I have lost my dynamic vision; rather, what was once a strange, slow-motion movie-like experience has gradually become something ordinary. It's not that it has become boring, as the visual field is still beautiful, but the subtle sensations are about 80% of what they were in the beginning. In the beginning, the changes in the visual field were interesting, and I would constantly focus my attention and focus on them. Now, my focus is relatively normal.

As my visual vipassana has stabilized, a state of vipassana related to body movement has gradually emerged since around September. While some of the sensations in my eyes have returned, I am now experiencing sensations throughout my entire body. As a result, I am spending more time living in a state of awareness through vipassana within my normal life.

I can feel even the smallest movements in any part of my body more clearly than before. I can sense the movements of various parts of my body even without consciously focusing on them. It's not just whether or not something is moving, but that I can perceive the fine details of the movement. This is similar to the changes I experienced last year when my visual field changed, but the changes in recent times are even more pronounced.

To describe this state, it feels like "slow motion," although the actual time is not changing. As I mentioned before, the slow-motion vipassana of my visual field was a metaphor for the ability to perceive things in greater detail, even though the actual time was not changing. Similarly, I think that using the metaphor of "slow motion" is a relatively accurate way to describe the fact that I can perceive even the smallest movements, even though the actual time is not changing.

The movements in games and animations used to appear jerky, but I think my perception of my own body's movements was also jerky in the past. Now, I can perceive even the smallest movements in my body.

A while ago, the changes first appeared in small areas, such as the movements of my fingers. However, at that time, I could not perceive the fine movements of my body unless I consciously focused on them.

Now, I can naturally perceive the fine movements of my body in various areas, even without consciously focusing on them.

I believe this is a matter of degree. There are undoubtedly talented individuals, such as dancers, who can perceive even finer movements than I can. Therefore, just because I can perceive finer movements in my body does not mean that I can compete with dancers or athletes. However, at least for myself, I have become able to perceive the movements of my body much more finely than before.

In the past, my movements were not very smooth, and I was not good at physical education, and my movements were a little awkward. However, now I can perceive finer details.

It seems that meditation can bring about changes in the way my body moves.

Even so, I think I cannot compete with those who have natural talent.

I now understand why swordsmen in the past meditated. They probably had innate talent, and they further enhanced their dynamic vision and body movements through meditation. It seems that meditation can not only strengthen the muscles of the body but also improve the mind and body.

This is a continuation of my previous post. I have become able to feel my body's movements in slow motion, and when I am in that state, I feel that the sense of "I" is aligned with the "three-dimensional body."

This may require some explanation.

Some people, especially those involved in spirituality, have been told repeatedly that "I" is not the body. They believe that the true "I" is the soul, not the physical body, and that the body is just a temporary form. While that may be true, here I am expressing the feeling I experienced as it is.

Furthermore, more explanation may be needed to avoid confusion.

There are two main approaches:
- Some schools believe that Pratītyasamutpāda (dependent origination) is the path to enlightenment. These are mainly Hinayana schools.
- Other schools believe that Samādhi (meditative absorption) is the path to enlightenment. These are mainly Mahayana schools.

In the Pratītyasamutpāda stage, the sense of "I," or ego (ahamkāra in Sanskrit), still exists strongly. Therefore, the teaching that "I am not the body" is important. This is because people tend to strongly associate themselves with their body due to their strong ego. For people in this stage, it is appropriate to teach them that "I am not the body, but the soul is the true self."

On the other hand, once one transcends Pratītyasamutpāda and reaches Samādhi, the ego is significantly reduced (but not completely gone). Therefore, the feeling of "I am the body" becomes less pronounced. This means that the connection between the ego and the body is considerably weakened.

When I wrote earlier that the sense of "I" is aligned with the "(three-dimensional) body," the "I" I am referring to is not the ego, but the sense of "I" that exists in the Samādhi state, the "observing, deep-seated self" that transcends the ego.

The ego, as a self, still needs to be used for logical thinking, so it will not disappear completely. In yoga, the ego is simply ahamkāra, which lacks cognitive abilities, and is similar to what is called "Buddhi." In simpler terms, you can think of the ego as "thinking."

Therefore, in the Pratītyasamutpāda stage, it is necessary to suppress the ego, and if you try to connect "I" with the body, it can strengthen the ego.

However, in the Samādhi stage, the ego is calm, so the subtle feeling of "I" that exists deep within and the "physical body" are connected, which allows the state of observing the body's movements in slow motion to continue in daily life.

Without understanding these differences, if someone in the Pratītyasamutpāda stage tries to imitate Samādhi by "observing the body's sensations," it can deepen the ego, solidify the ego, and thus, due to the expansion of the ego, the threshold for anger may decrease, making one more prone to outbursts, or one may fall into self-loathing. This may be a pitfall that people are falling into in the Goenka Vipassanā meditation. I finally feel that a long-standing question has been resolved.

Observing the body is something that happens automatically, not something to be imitated. That is what I think.

Some schools, such as Theravada Buddhism and Burmese schools, practice Vipassanā meditation by observing the body's sensations. However, in those schools, there is a history of proper guidance from meditation teachers, so people can notice if they fall into such pitfalls. However, in Goenka-style Vipassanā meditation, which was started by a businessman, even if there are people who are supposed to be instructors, they may not be able to provide that level of guidance. While it is commendable that Goenka himself started it for free, it seems that various things have gone wrong because businessmen who do not understand meditation have studied Buddhist meditation in books and started imitating it. Recently, it seems that they are correcting this situation by having people who have studied in established schools join, but there are still people who are falling into the same pitfalls. This world lacks meditation, so even if it is a mistake, meditating for the sake of learning is a good thing. Meditation benefits the world, even if it is a detour. This blog is just a personal note, so I am not telling any particular organization to correct itself. I am simply interested in observing the world.

This is a continuation of the previous discussion.

When I meditate and my "I" aligns with the physical body, I experience very subtle and minute movements and sensations that are transmitted to the deep "I." At that time, because I am not yet accustomed to it, my "ego" also moves slightly. So, if the ego moves, I stop the movement and gradually intend for only the deep "I" to move, so that it aligns with the physical sensations. When the ego moves, I return to a focused meditation. When I feel a little tension, I calm down until I reach a state of stillness. Then, I move the deep "I" again to align it with the physical body.

I think this deep "I" is what is called "Atman" (true self).

In "The Ten Bulls Meditation Method" (by Koizumi Ichio), Step 6 is described as "From Body-Mind Detachment to the Stability of the True Self."

First, the degree of stability should be considered. (Omitted) It is stabilized in the middle of the body, and then, as "stopping" deepens and the function of "observation" increases, the true self can be observed. "The Ten Bulls Meditation Method" (by Koizumi Ichio).

The key seems to be stabilizing the Atman so that it aligns with the physical body.

I think that perhaps when this is achieved, I will reach a Vipassana state where I feel the movements of the body in slow motion.

My state does not completely match the steps of the Ten Bulls, but this description is very similar and helpful. I also think that there may be multiple paths to reach this point.

The correspondence between the Shardul stage and this stage is also interesting. At the Shardul stage, distractions disappear as if evaporating in the sunlight, and I reached a state of meditation where I felt like I was floating slightly above a vast, white plain. At that time, I was only looking at the white plain, but I think there was a "me" floating there. I was ignoring that "me," but when I read the description in this book on the Ten Bulls meditation method, I wonder if that "me" that I saw floating might have been the Atman. What do you think? It may not be a very important point, but I feel like there are similar descriptions. When I think about it that way, the steps also seem quite similar.

The subsequent steps in the book on the Ten Bulls meditation method are also easy to understand, and it says that I will further stabilize and activate the Atman. This aligns with what I thought might be the case. I remember reading this book many times before, so I may have vaguely remembered it even though it wasn't very memorable at the time. At that time, it didn't resonate with me, but now, when I read it, it seems to be full of essential and correct information. However, there are many unique descriptions specific to each school, so it may have been difficult to understand at first. Now, I can skip over some parts and only read the parts I want to confirm.

This also makes the next step clear. From a Zokchen perspective, the next stage after Shardul is Landul, and it would be good to compare it with that.

When I am integrated with my body, I live in a state of silent awareness. These are two sides of the same coin, and silent awareness is the state where I and my body are integrated.

When I start meditating, I initially feel a bit of fuzziness.

Previously, the state of silent awareness would gradually appear, but now, my awareness remains largely in the state of silent awareness, and only the extraneous thoughts transition to a more profound state of silence, like clouds clearing.

Previously, when I had extraneous thoughts and felt fuzzy, my awareness would also become clouded.
Now, even when I have extraneous thoughts, my awareness is relatively clear, and I am aware of the extraneous thoughts.

Previously, when the extraneous thoughts cleared, I would immediately transition to a state of silent awareness. The state of extraneous thoughts and the state of clear awareness were relatively synchronized.
Now, the state of extraneous thoughts and the state of clear awareness have become relatively independent.

This is a matter of degree, and similar things have happened before.

However, until recently, I was not consciously aware of this difference. But now that my awareness has become clear and silent, I feel that I can clearly recognize this difference.

A long time ago, I felt like I was "attacked" by extraneous thoughts, and my surroundings were completely covered by them. All of my awareness was surrounded by extraneous thoughts, and I couldn't escape, feeling like I was being attacked. I may have actually been under attack. However, this gradually and dramatically changed after I started yoga and my kundalini energy began to awaken.

Now, extraneous thoughts are like a radio. Even when I hear extraneous thoughts, they suddenly become quieter, as if someone has turned down the volume, and they gradually disappear. Once a thought disappears, I no longer hear it. I think this is a state where the thought appears and disappears simultaneously, like a mirage.

This is not a loss of the senses. On the contrary, my senses, such as sight and touch, are becoming more clear, and I am directly feeling the depths of my mind. Previously, the senses were blocked from reaching the depths of my mind by the presence of extraneous thoughts, but now I am feeling them more directly. Even when extraneous thoughts arise, they quickly disappear like water evaporating in the sun, and then the sensations of my senses are directly transmitted to the depths of my mind again.

I can also consciously use my thoughts, so I have not lost my will. I have simply become less susceptible to being distracted by automatically arising extraneous thoughts.

However, even so, traumas accumulated from past karma sometimes surface, and I may momentarily be caught in them, wanting to express pain through facial expressions or voice. However, even those quickly disappear like evaporation after 5 or 10 seconds. This is because one of my goals in this life is to resolve the karma of the entire group soul, so it is to some extent unavoidable. I am told that it is not a heavy burden for me personally. Previously, this was quite a burden, but now that I have entered a state of mirage, it is quickly resolved and becomes a minor burden.

And then, I return to the state of silent awareness.

In Cherdul, a sense of stillness gradually emerged over time. There was a period of relative mental activity, followed by a gradual progression towards a state of stillness.

Initially, even after meditation in Cherdul, the mind would gradually return to a state of mental activity. However, over time, it became less pronounced, and it became possible to maintain a relatively still state in daily life.

In the beginning, there were times when it was necessary to repeatedly calm the mind in Cherdul during meditation. However, eventually, the mind became calmer even before starting meditation or daily life, requiring less effort to calm the mind in Cherdul.

After achieving a certain level of stillness in Cherdul, Shardul arises. In Shardul, even when thoughts arise, they disappear like droplets evaporating in the sunlight. They typically vanish within a range of 5 to 10 characters, as if the mobile phone signal weakens or the radio volume decreases.

From this state, further concentration leads to the thoughts disappearing as if they were just beyond a single character. This may be a sign of Shardul or a precursor to it.

1. Cherdul
2. Shardul
3. Landrul

The ultimate ability of self-liberation is called Landrul. This means "to naturally liberate oneself," and it is likened to the way a snake effortlessly and instantaneously sheds its skin. ("Rainbow and Crystal" by Namkai Norbu)

While I don't feel like I have fully achieved this state, I sense that there may be signs of it. Perhaps it is Shardul?

The "deepening of concentration" here refers to the act of using one's will to regulate the aura within the body, rather than focusing on the senses. Since the ego is already calmed, the senses are also calmed, so there is no need to work on them. Instead, by using one's will to regulate the aura, one can control thoughts.

First, the mind is gradually calmed in Cherdul. Calming the mind means calming the aura. Then, when the aura and mind become stable, thoughts automatically disappear in Shardul. To reach Shardul, it is likely necessary to further calm the mind and aura. This is what is meant by "deepening concentration." Perhaps, with further progress, this effort will no longer be necessary, but for now, it seems necessary to gradually progress using one's will. When a certain level of concentration is achieved through meditation, one reaches a state that may be a precursor to Shardul.

According to the description in the book, this state is said to be beyond duality. However, I don't quite grasp it yet. Nevertheless, I can understand it to some extent based on the description.

This is a moment of instantaneous self-liberation that transcends duality. The separation between subject and object naturally collapses, and the voice of the ego, which has become habitual, is released into the manifestation of existence (essence), which is like emptiness. (Omitted) The practitioner experiences primordial wisdom. When an object arises, it is recognized as being empty, just as it is in one's own state of emptiness. The state of unity of emptiness and manifestation, and the state itself and emptiness, are all experienced simultaneously. Therefore, everything is "one flavor," meaning that both subject and object are empty. Duality is completely overcome. This does not mean that the subject or object does not exist. Rather, samadhi continues without interruption, and through the practice of self-liberation, one becomes free from the limitations of duality. ("Rainbow and Crystal" by Namkai Norbu)

I don't seem to have completely transcended duality yet, but I understand the content well. Thoughts create impressions, creating the illusion of reality. At the same time, these thoughts, which create the illusion, disappear instantly (into emptiness or nothingness). If both existence and non-existence are actually emptiness, then perhaps this is how it works. Reality exists because of the impressions people have, and these impressions are fleeting, as thoughts quickly disappear. It seems that reality arises from the birth of thoughts from emptiness, but it disappears as quickly as it appears, ceasing to be reality. I think this has been expressed in various ways throughout history, such as "arising from emptiness" and "disappearing into emptiness."

It seems that if one progresses further, the changes become too rapid to understand. Perhaps the current, somewhat incomplete state is better for observing the details. This is just a feeling, but I think that if one progresses further, it will happen instantaneously, making it difficult to understand. Currently, there is a slight time lag of about a character before the thoughts disappear, which allows for observation. If this progresses to the point where they disappear instantaneously, it will likely create a different impression.

Before random thoughts arise, I am in a state of stillness, which I believe is a state of "emptiness." Even in that state, random thoughts arise. When random thoughts arise, a specific impression also arises simultaneously, and that impression manifests as a concrete entity in the mind (even if only for a moment). In yoga, it is said that an object exists only because a person perceives it. Applying that principle, an object exists only when it exists as a random thought or impression in the mind. However, that object was originally just a random thought, and that random thought originally arose from a state of "emptiness." And the object, which was born from "emptiness," quickly returns to "emptiness." Therefore, I think it can be said that everything is "emptiness."

This world is filled with the will of God, and I don't think it can be said to be "nothing." However, if "nothing" means a space where there is nothing, then it can be said to be "nothing," but rather, from the meaning of being recognized as empty, "emptiness" seems more appropriate.

The difference between the subject and the object, and that both are empty, can be understood from here. First, one's consciousness is a pure and peaceful consciousness, which is not nothing, but rather a state of "emptiness" that fills the space. When something arises as an impression, such as a random thought or a trauma, that creates an object. The object exists only when one's consciousness arises and recognizes the object; therefore, it can also be said to be one's own consciousness. In fact, the sensation, random thought, or impression that arises within oneself creates the object as reality. The object can exist in this world only when it arises within oneself, and it does not exist if one does not recognize it.

Based on that premise, it can be understood that the arising and disappearing of random thoughts that occur during meditation is actually a proof of transcending dualism.

Perhaps this is something that cannot be understood just by experiencing it in meditation, but rather is a understanding that arises only when the experience of meditation is combined with knowledge (jnana). ... I think that now, but perhaps it can be understood even with meditation alone.

In meditation, what can be perceived is only the state of stillness where random thoughts arise and quickly disappear. And when that perception is combined with the knowledge that impressions create objects, that perception becomes not just a perception, but knowledge. However, I think that eventually, I will be able to understand it by deepening my meditation, but that is a separate matter, and I can verify it later.

For now, I think it is fine to understand it as a theory.

It's quite commonplace, but I focus on my breath. Then, I often quickly reach a state of stillness.

Recently, I've been simply sitting more often, and even then, the state of stillness arises. However, sometimes, like in the past, repetitive thoughts intrude and prevent me from reaching that stillness. But unlike before, these thoughts don't bother me as much, and often involve things like my personal life or work, which can actually be helpful. So, I can sometimes use these automatic thoughts as a form of awareness. Therefore, I don't usually dwell on them, but it's not quite the same as meditation. When I can't automatically enter a state of stillness, I consciously try to bring myself to that state.

I could focus on my breath from the beginning, but I feel it's better to first clear away any thoughts that I wasn't aware of in my daily life. So, I usually let my thoughts flow automatically at first. Then, when I feel it's time, I focus on my breath to enter the state of stillness. This is my recent approach, and it might change later. Also, everyone has their own preferences. In traditional yoga meditation, they often focus on the breath from the beginning to reach a state of stillness.

Simply observing your breath can also lead to a state of stillness, and the mind usually calms down quite quickly, within one or two breaths. If you want to calm your mind more clearly, taking a deep breath will further enhance it.

This deep breath enhances both observation and concentration. Meditation is not just about observation or concentration; it's a combination of both. So, this deep breath can be considered either concentration or observation. The terminology may differ, but it's essentially the same thing. Some schools of thought emphasize "concentration rather than observation," or vice versa, but to me, it's the same. However, there's no need to point out such nuances. It's important to remember that observation and concentration are interconnected. It's simply that each school has its own way of expressing it. Beginners may be confused by these different terminologies, comparing them and wondering which is "better," whether it's "concentration" or "observation." However, they are just different aspects of meditation, and there is not much difference in practice. Nevertheless, there is a hierarchy, as described in the Yoga Sutras, where the progression is from concentration to observation. However, observation also serves as a preparation for concentration, making the world of meditation quite complex.

...So, while meditation involves many complex concepts, the actual practice is much simpler.

For example, when a craftsman or someone in a technical profession focuses on their work, they often take a deep breath to switch their focus and enter a state of concentration. That deep breath is similar to the one used when entering a meditative state. In fact, they are almost the same. Taking a deep breath calms the mind and allows for concentration. If someone hasn't reached that state, they might not be considered a skilled professional. This is probably something that exists everywhere, regardless of whether someone is meditating or not. At least, that's what I've observed. Even in music, when playing an instrument, people often take a deep breath to enter a state of stillness. This can be called concentration, or simply "entering a mode." The terminology may vary, but it's essentially the same thing. Here, I'm referring to that as entering a meditative state.

In reality, entering a meditative state is not something special, but recently, it seems that people are forgetting what a meditative state is. Many people live without a meditative state, simply indulging in their desires.

If you have a habit of entering a state of stillness, even without formal seated meditation, you are essentially doing the same thing. If you know the way to enter that state, it's easy to enter a meditative state. The only difference is the method: you simply sit down and take a deep breath, just like you would in a formal meditation.

Recently, meditation has often been portrayed as something completely different, such as being linked to spirituality or mystical experiences. However, the original concept of meditation was not always linked to spirituality or mystical experiences. It was often used as a technique for craftsmen, musicians, or even warriors to reach a state of stillness. And recently, these concepts have been forgotten, and meditation has become something vague and intangible.

Indeed, while meditation can sometimes involve mystical experiences, the essence of meditation lies not there, but in connecting with one's own true self. This means reaching a state of stillness where one's true self can manifest outwardly. First, one becomes able to perceive the world as it is, based on the true nature of one's own mind, and eventually, that true nature of the mind begins to move the body freely.

Many people today are unable to see the true nature of their minds because their minds are covered by distractions, desires, and conflicts. Furthermore, the world promotes desires, conflicts, stimulation, and envy, leading to a loss of spiritual perspective and teaching that living for desires is the correct way to be human, thus leaving people without a path to salvation.

Even those who claim to offer salvation often create new desires and dependencies, claiming that they are the path to salvation. Many such organizations wear the mask of religion or call themselves psychological counseling or enlightenment seminars, leading people further into confusion. This is not salvation.

Meditation is the complete opposite of this "additive" approach. Meditation is a process of eliminating distractions. For some, simply taking a few deep breaths can clear the mind and lead to a state of stillness. However, those who are heavily burdened by distractions and conflicts cannot reach a state of stillness with just a few deep breaths. Therefore, such people need to make a diligent effort each day to clear away the clouds. This process becomes the daily practice of meditation, and eventually, the clouds clear, leading to a state of stillness.

Personally, I think that in the initial stages, it might be faster to develop concentration through crafts or technical skills than through meditation. This may vary from person to person, so I am not necessarily recommending this path, but that is my personal opinion.

When learning meditation, it is often explained in a simplistic way, such as "reach stillness through breathing." However, in reality, there are many processes involved. If it were that easy to reach a state of stillness through breathing, people would not bother learning meditation. Therefore, those who teach meditation should go a step further and explain why it is not possible to reach a state of stillness simply through breathing. Even then, it is often said that "the mind is covered by clouds," but many of those who teach meditation have not actually reached a state of stillness themselves, so their words often feel empty and meaningless. While the words are correct, they cannot convey the experience to those who have not reached that state themselves.

In this sense, the method of meditation is very simple: "Just breathe. If you do, you will reach a state of stillness." However, there are steps required to reach that point.

If deep breathing does not lead to a state of stillness, it means that the mind is still heavily covered by distractions, so it is necessary to meditate diligently or focus on work. It is not a secret technique that can easily eliminate distractions; it requires gradual effort. There is a certain process to follow, and if you follow it, changes will occur within six months or a year. It is not something that changes with just one attempt.

People often say "take a deep breath" as a way to relax, but if you could relax with just a deep breath, you wouldn't need to ask how to relax in the first place. Deep breathing is both a technique and a measure of one's state of consciousness.

The explanation of how to enter a state of stillness is simple: "Meditate," or "focus on your breath." However, if you can truly do it, you can enter a state of stillness by simply starting to meditate and observing your breath once or twice.

What is important not to misunderstand is that focusing on your breath itself is not a state of stillness. Focusing on your breath is simply a trigger for entering a state of stillness. It is like a training wheel, and once you focus on your breath initially to flatten your consciousness, you can then stop focusing on your breath, which is like a training wheel, and continue in a state of stillness without any problems.

Sometimes, there are people who believe that observing the breath is meditation, but that is also one method of meditation. However, it is different from the meditation of reaching a state of stillness through breathing that I am talking about. Focusing on the breath is simply an observation or action of detaching from distractions or focusing on the breath. The state of stillness in meditation comes after removing the training wheels.

Therefore, while focusing on the breath is a way to "enter" meditation, the meditative state of stillness itself is not simply focusing on the breath.

This is a very simple and straightforward concept once you understand it, but it can be difficult to achieve if you try it and fail. However, I believe that it is possible for anyone, as long as you gradually calm your consciousness.

As my consciousness becomes calmer and I reach a state of stillness, even when stray thoughts arise, they tend to disappear within 1 to 5 characters. When a stray thought appears, I try to bring my consciousness closer to it. The closer I bring my consciousness, the faster the stray thought disappears, but this requires concentration.

Even without concentration, I can exist naturally, but it seems that concentration is necessary to observe and identify the source of the stray thoughts.

I can engage in automatic thinking without concentration, and previously, my "self" as an observer was quite connected to that automatic thinking. However, recently, it has become even more separated, and although I am not yet a pure observer, I can observe automatic thinking as an observer.

In that state, when I observe stray thoughts, there seems to be a point of spacetime inversion where the stray thoughts originate. On the other side of that inversion point is what might be called the "other side" of the world.

This "other side" is made up of pitch-black clouds, and stray thoughts or various concepts seem to emerge like smoke rising from those clouds. When these clouds emit stray thoughts, they dissipate and disappear. The closer I get, the faster they disappear.

If I continue in this state, eventually, the pitch-black clouds themselves began to slowly flow from the "other side" into this world. What is this?

Until now, the pitch-black clouds have appeared as stray thoughts and then disappeared (or, previously, the loop of those stray thoughts). However, now, the pitch-black clouds themselves are flowing from the "other side" into this world, and they seem to be gradually merging with "me." Although the density is still thin, I can see that the pitch-black clouds are slowly flowing into the aura of the part of my body where they are overlapping.以前It was simply that extraneous thoughts disappeared.

I am not certain whether this current state is enlightenment (shardo), but I feel a different sensation than before. The way extraneous thoughts arise and then disappear is not much different from before. Previously, both extraneous thoughts and automatic thoughts were treated in a similar way, but recently, it feels like automatic thoughts remain, while extraneous thoughts automatically disappear. Is this a qualitative difference that can be distinguished? Or perhaps it is just a coincidence.

Furthermore, in this state, I feel that a jet-black cloud is flowing out from the depths of the extraneous thoughts.

The jet-black cloud exists flatly, like a surface, and it is not on the ground, but rather exists horizontally like a glass surface. The area beyond that glass-like jet-black cloud is the "other side," and it feels like a tornado or a cloud of smoke is rising from that jet-black cloud, and a part of it is flowing into "this side" of the world, especially into "me."

Thoughts and concepts emerge from that "other side" and then disappear. Or, perhaps that "other side" itself constitutes this world. This world may just be a part that has leaked out from the "other side." And perhaps, by connecting to that "other side," one can know the "true world"? I feel that way, somehow.

This is not the kind of thing that is forcibly opened with magic, but rather appears within a peaceful consciousness. It may sound mysterious, but it is a very ordinary, mundane state, yet it is a change recognized within a consciousness that is full of energy and tranquility.

There is no particular reason for this to have happened, and mostly, I am just making notes as a record for myself.

The following is a continuation of the previous discussion. As the darkness from the other side is poured into the conscious mind, it eventually permeates the entire body, increasing in concentration. Then, I feel a pressure as if my body is expanding from the inside out, but since my body or subtle body has a certain size, it cannot expand further, and I feel a pressure-like sensation throughout my body.

This pressure is somewhat oppressive and uncomfortable, but it's not as painful as the word "pain" suggests. It's more like a vague feeling of discomfort, simply because I feel the pressure and it feels constricting.

I believe this pressure is likely energy. Previously, when it appeared on "this side," it manifested as distractions or concepts. Now, it seems that this energy itself is flowing from "the other side" to "this side." Perhaps some people might call this a "dimensional portal," but I'm not sure if that's accurate. It could also be considered as high-dimensional energy flowing into a lower dimension, but I don't know if that's correct.

I recognize it as "pressure" or "darkness," but when I read books, it seems to be described as a "luminescent experience" from an energetic perspective.

"Luminescent experiences are linked to the energetic aspect, also known as sound. Its manifestations are diverse, including emotions and visions of light. For example, the pure manifestation of a protector deity's mandala is a luminescent experience." - "The Teachings of Dzogchen (by Namkhai Norbu)."

Furthermore, these experiences are merely experiences, and the key is to remain in the state of realization (samadhi). Although there are infinite types of experiences in practice, they are all common in terms of remaining in the state of realization. I understand this.

If one is in a state of bliss or emptiness, but that state does not maintain the awakening of samadhi, it is as if one has fallen asleep within the experience. (Omitted) Blissful experiences and experiences of emptiness are completely different. However, the underlying nature of these experiences is one. (Omitted) Awakened wisdom is unique and transcends the mind. The non-dual state, which is the foundation for all infinite manifestations, is this awakened state. - "The Teachings of Dzogchen (by Namkhai Norbu)."

According to the same book, the following three experiences arise in the non-dual state:
- Undifferentiated experience (corresponding to the mind)
- Luminescent experience (as mentioned above, corresponding to speech/sound)
- Blissful experience (corresponding to the body)

The undifferentiated experience refers to both the state where thoughts do not arise and the state where thoughts arise but do not hinder one. This experience can also be defined as the state of the mind's "emptiness." It is a phenomenon that naturally arises from the mind being relaxed. - "The Teachings of Dzogchen (by Namkhai Norbu)."

The blissful experience is related to the physical level. If one practices the meditation of stillness ("Shi") for a long time, one may experience a sensation of the body disappearing or a feeling of great joy, as if one is floating in the middle of the void. This is an example of a blissful experience. - "The Teachings of Dzogchen (by Namkhai Norbu)."

These experiences are wonderful, but they are experiences that often accompany the state of samadhi, and they are different from samadhi itself. Only the non-dual consciousness is the essence of samadhi, and these experiences, other than non-dual consciousness, are merely experiences that accompany samadhi. The important thing is the awakened consciousness itself, which is the non-dual consciousness.

This is a very simple story, but it is a difficult story to explain. The state of stillness itself can also be considered an experience, and in that state, the state of non-dual awakening is often present. One may fall asleep in the state of stillness, but without non-dual awakening, one will quickly slip out of the state of stillness. Therefore, the state of stillness is, in a sense, a symbol, and people aim for it, but non-dual consciousness is necessary as a foundation for the state of stillness. And the non-dual consciousness is the essence of samadhi.

This is one of the main abilities that appears when samadhi is developing, called "cherdol."シャルドルIt seems that it is also related to Landru. As Funi's consciousness develops, three abilities (Cherd, Shard, and Landru) emerge, and along with them, three experiences (the state of non-duality, the experience of light, and the experience of bliss) arise.

It is not necessary to overemphasize the "experience" aspect, but it is also not necessary to underestimate it. It exists as it is, so it is good to accept it as it is. Since the most important thing is Funi's non-dual consciousness, there is no need to discard experiences if you understand that.

Some classical yoga and Vedanta schools downplay the "experience" aspect, but I personally believe that people who easily give up their exploration just because their guru told them that "experience is not important" will not progress. Even if a guru says that "experience is not important," it probably means that "non-dual consciousness in samadhi is important," not that you must discard experiences. Experiences should simply exist as they are. However, some people misunderstand the words "experience is not important" and use them as a tool for belittling others who have had experiences. Such foolish things are sometimes seen. Only those who do not give in to such belittling, accept experiences as they are, continue to explore what experiences are, and explore the relationship between samadhi's non-dual consciousness and experiences, and do not simply accept the guru's teachings but explore their meaning themselves, will grow. Even if you study classical yoga and Vedanta, some people are caught in this trap of belittling. Regardless of that, I think that if you stay true to the essence, non-dual consciousness, everything will appear as it is.

The experience of the body's energy increasing and pressure rising is just an "experience," but some schools of classical yoga and Vedanta easily dismiss it as "not important." Dismissing it in that way is only negative (even though they may deny it), and I personally think that it is better to simply observe that experience as it is, because ultimately, only non-dual consciousness is necessary. People who study classical yoga and Vedanta say that only non-dual consciousness is important, and that is correct in words, but there is sometimes a sense of unease. Of course, it depends on the person. If you don't abandon that sense of unease and pursue it, you may fall into a trap. This is one of the traps that people studying non-dual consciousness can fall into by studying too much. Therefore, I think it is better to first advance your own consciousness through meditation, and then look for books and verify them.

If you ask me what is most important, I would say that non-dual consciousness in samadhi is important, but from an energetic perspective, it is also important because if energy is high, you are less likely to be negatively affected and become more positive, so the experience of light is important. If your consciousness is not peaceful, your energy will not be stable, so the state of non-duality is also important. If you cannot relax, your energy consumption will be high and you will get tired easily, so the experience of bliss is just as important. Therefore, everything is important, and it is not possible to be perfect with just one thing. And the foundation that supports all of this is non-dual consciousness in samadhi.

■Shingon Buddhism's Three Seals
I have not practiced Shingon Buddhism, but the above content is similar to Shingon Buddhism's Three Seals, which is interesting.
Body Seal: Performing mudras. Body.
Mantra Seal: Chanting mantras. Words.
Mind Seal: Contemplating the Buddha. Mind.
→ Achieving these and becoming one with the principal image is the Three Seals Empowerment.
I wonder if the meaning has been slightly distorted, or if it is actually the same meaning, but it appears to be so on the surface. I will note it for now.

According to Mr. Hiroyuki Honzan, a yoga practitioner, black represents the lower astral plane.

When distractions disappear and one enters a state of deep concentration, the astral body appears black. "Esoteric Yoga (written by Hiroyuki Honzan)."

This resonates with me. Recently, my experiences of stillness likely correspond to the lower astral plane. For about half a year, I have frequently been enveloped in a jet-black cloud during meditation. More recently, I have been able to enter a state of concentration and stillness quite easily, and I have become more easily aware of the dark cloud behind my consciousness.

It seems that this darkness behind my consciousness is the astral world. And within the astral realm, black represents the lower plane. The upper astral plane appears to be a pale violet color, so I haven't reached that yet. And when one transcends the astral plane and reaches the causal plane, it is said to be radiant.

If one continues to concentrate, the black astral body will become radiant. "Esoteric Yoga (written by Hiroyuki Honzan)."

The term "astral" has slightly different definitions depending on the school of thought. For example, theosophy has a somewhat different definition. However, in the context of Mr. Honzan's teachings, the astral body seems to refer to one's personal spiritual range. It is said that at the astral level, one becomes aware of one's personal karma, and even if supernatural abilities emerge, they are limited to the personal realm.

Mr. Honzan says that when one progresses to the causal plane, which transcends the personal realm, one should move from the astral plane to the causal plane. According to Mr. Honzan, the lower astral plane mainly consists of sensations, thoughts, and emotions. Therefore, it is not a very advanced realm, so it is best to simply continue concentrating and move beyond the astral plane without worrying too much.

I understand that seeing black during meditation means that one is beginning to transcend the sensations, thoughts, and emotions of the lower astral plane. According to the same book, the previous stage is "smoky."

1. In the Muladhara chakra, the astral body is smoky.
2. In the Ajna chakra, it is black.
3. In the Sahasrara chakra, it is radiant.
"Esoteric Yoga (written by Hiroyuki Honzan)."

According to the same book, this corresponds directly to the degree of concentration.

1. Muladhara chakra. Gray. Shallow concentration.
2. Ajna chakra. Black. Deep concentration. A state where distractions have disappeared.
3. Sahasrara chakra. Radiant.

However, the same book also states that black represents deep concentration, but it also has the following description:

When looking at the Ajna chakra, if it appears black, or a purple-black color, or a violet color, it is mainly operating in the astral realm. "Esoteric Yoga (written by Hiroyuki Honzan)."

According to "Awakening and Liberation of the Chakras (written by Hiroyuki Honzan)," when operating in the lower astral plane, one cannot perfectly control emotions and thoughts. Indeed, although I have far fewer distractions than before, some traumas still emerge, and even if it's only for a few seconds, those traumas still circulate in my mind.

However, the fact that it is black means that at least the Ajna chakra has begun to move, so there is no need to be overly pessimistic.

In each school of thought, the concept of "non-duality" is often mentioned, but personally, I didn't realize that the state I was experiencing was non-duality until I had a clear definition.

I think that non-duality is a difficult concept, so even if you are in that state or meditating in a non-dual state, you won't know that it is non-duality unless you are taught the definition.

I wouldn't have used the word "non-duality" myself unless I studied it, and even now, just hearing the word "non-duality" makes me think about the meaning of the word itself. However, if I am told that this is what the so-called non-duality is, I suddenly understand that it is the same thing as my experience. Therefore, even if you think, "I don't know what this is," I think it is normal. Even people who are in a state of non-duality may feel like, "Is this what they call non-duality?" Personally, I think that non-duality is so difficult to understand that even people who are in a state of non-duality may not understand what non-duality is. Therefore, it may be better to carefully evaluate people who claim to know about non-duality and determine whether they really know it. Basically, it is normal not to know what non-duality is.

Initially, I recognized it as a slow-motion state of Vipassana (observation), but as I studied, I realized that there was a fundamental nature of the mind that made it possible, and that this fundamental nature becomes non-duality when observing. So, the experience came first, and the understanding of non-duality came later.

Indeed, non-duality was initially weak, and I didn't think it was a complete state of non-duality. So, when the slow-motion started, a little bit of non-duality appeared, and it was a state of "churdol." At that time, I didn't know that it was non-duality, but it was actually the beginning of non-duality.

As I entered the state of "churdol," I gradually began to understand what non-duality is, and I realized that the premonition of "churdol" brought about a clear emergence of non-duality, which deepened the state of samadhi.

Therefore, even when I was told that it was non-duality, I didn't understand it until I reached the state of "churdol." Even now, I don't think I would have known that it was non-duality if I hadn't studied it. Non-duality is a concept that is difficult to understand just by words, but if you have experienced it, you may understand it when it is explained, such as, "Ah, that's what you mean."

Because of this difficulty, there seem to be people who think they know about non-duality just by studying it without experiencing it. Therefore, I don't think you should easily trust people who claim to know about non-duality. I say this even though I am one of them. I have met many people who claim to know the truth, but most of them only know it through knowledge. Among them, there may be people who really know it, but I couldn't recognize that the people who claimed to know it really knew non-duality.

I think that non-duality is understood only when both study and experience are involved. Moreover, I think that there are probably more people who live in non-duality but don't understand what non-duality is. Of course, I can't see everyone, but as far as I have seen, the more people seem to be living in non-duality, the less they understand what non-duality is, and a considerable proportion of people who claim to know about non-duality simply know the knowledge, and some of them think that they can attain enlightenment and liberation (moksha) just by understanding the knowledge. I don't know if those people really know non-duality. That's the world. There are many self-proclaimed saints who claim to know about non-duality, but I often don't know if those people are real, so I don't really care about it anymore.

It is difficult to tell whether someone is experiencing non-duality from their words and actions, and even if they claim to be living in non-duality, there are quite a few such people. So, I don't pay much attention to such people and just live my life without getting involved. Because there are people who are obviously not the type you want to get involved with, or people who talk endlessly and never get to the point, which is often a waste of time.

Perhaps, I should just keep studying, reading books, and pursuing the path I think is right. The spiritual path is full of pitfalls, and it is quite difficult to find a true guru. Well, I don't think it's worth worrying too much about it.

...The concept of "non-duality" is something that is difficult to understand. Therefore, I don't think it's a good idea to attend too many seminars or study too much in pursuit of non-dual consciousness. In any case, you won't understand it until the time is right. So, while studying is necessary, it's better to do it in moderation, and it's a more direct path to start with meditation or yoga asanas. In any case, if you change yourself first, you will see the definition and understand, "Ah, this is what it is." So, I said that studying is necessary, but I didn't say that studying alone is enough. I feel that studying in moderation might be sufficient.

Well, when it comes to spirituality, everyone should do what they like, so you can study as you like.

When energy increases, I started to feel a fluffy, static-like sensation around my body. In that state, when I meditate, I feel that it has become slightly less stable than before.

I wondered why it was unstable, and I realized that the balance between the left and right sides was not well-maintained. Specifically, it was slightly biased to the right, so I consciously shifted the center axis from the right side of my chest towards the center of my chest. Suddenly, my consciousness transitioned to a state of stillness. I think this is a basic principle for balancing the body's energy.

This is an experience during meditation.３つの要素When energy increases, I started to feel a fluffy, static-like sensation around my body. In that state, when I meditate, I feel that it has become slightly less stable than before.

I wondered why it was unstable, and I realized that the balance between the left and right sides was not well-maintained. Specifically, it was slightly biased to the right, so I consciously shifted the center axis from the right side of my chest towards the center of my chest. Suddenly, my consciousness transitioned to a state of stillness. I think this is a basic principle for balancing the body's energy.

This is an experience during meditation.

When maintaining awareness through meditation,雑念が１〜５文字程度で崩壊する様を体験I do. And, I experience that within the depths where these distracting thoughts arise, there exists a pitch-black cloud, and that distracting thoughts emerge from its "underside," or, conversely, that darkness flows in from the other side to this side.

I noticed that this state is somewhat similar to the content of the Tibetan concepts of Tekchu and Tugyal.

Tekchu means "to cut off," with the aim of remaining in the true nature of the mind, continuously cutting off distractions. On the other hand, Tugyal means "to transcend," and is a practice that utilizes the visions that naturally arise through cutting off. However, these are essentially two aspects of the same practice. "Tibetan Healing" (by Tenzen Wangyal).

This is how each of them...雑念が１〜５文字程度で崩壊する様It seems that this corresponds to, and that the Tuggel practice aligns with the process of recognizing the black clouds and becoming one with them. Although it feels like the Tuggel practice has just begun, the direction is clear.

Through Tekchu, the practitioner integrates with the element of space. (Omitted) All phenomena are left to arise and disappear, without attachment or rejection. At this time, there is no "subject" that tries to react to what is happening. Instead, one remains in the pure space. (Omitted) It is about dissolving oneself into the awakened consciousness of non-duality and becoming the very awakened space itself. "Tibetan Healing" by Tenzen Wangyal.

I understand this well. By remaining in samadhi with non-dual consciousness, one remains in a pure state, which is what is called "space." Although there are various definitions of "space," this seems to be a very clear explanation of "space."

In Tuggel, the brilliance of light is emphasized. This is a practice of light. (Omitted) In Tuggel, the manifestation of elemental energy is integrated into the heart's essence. (Omitted) When one remains in the awakened consciousness of non-duality (which is Tekchu), a continuous flow of light, a stream of light that never ceases, is felt. (Omitted) Letting everything manifest as it is. That is the practice of Tuggel. "Tibetan Healing" by Tenzen Wangyal.

The only difference is that I recognize this "light" as "black clouds," but the content seems very similar. However, it seems that this blackness will eventually shine, so it may not be something to worry too much about. Although it is called black, it is a shimmering black, like a shiny obsidian with a fluffy texture, so if it is called light, it certainly seems to contain light within it.

In the state of samadhi, the bare mind (rikpa), which is the foundation of non-dual consciousness, is the basis, and in Tekchu, one maintains the consciousness of space, while in Tuggel, one confronts the manifestation of energy.

When I organize it like this, I feel that I have a much clearer understanding of the flow after samadhi.

I meditate and first reach a state of stillness.

After that, I deepen the stillness in several stages, and then suddenly, I felt that the Ajna chakra in my head and the Anahata chakra (heart chakra) in my chest were connected by a line. Each chakra was a round, white dot, and they were connected by a white line.

While that was happening, suddenly, I felt that something like a white flower was starting to bloom, with its petals slowly opening from the bud, in the area of my chest. Perhaps it was not completely open yet, and in terms of consciousness, it was simply that the state of stillness had deepened, but I felt that the state of stillness had become more stable.

The flower was not the lotus flower that is often talked about, but a flower that looked like a white daisy. This may also be due to cultural factors. Generally, the Anahata chakra is said to have 12 petals, and it felt like that, but I don't know the exact number. It was in a state of being half-open. Therefore, the number of petals was not clearly visible because it was not completely open. It looked like a daisy.

Consciously, there was only a slight increase in the stability of the feeling of peace, and there is not much difference yet.

Although I have been in a state where Kundalini has begun to move and the aura is dominated by Anahata, I think that being in a state where the aura is dominant is different from the opening of the chakras.

What has changed slightly in today's meditation is that even in a meditative state with a conscious state, colors have begun to appear, and there are more faint colors. Even before, there were colors, but they appeared when my consciousness was cut off and I was in a daze, and in a meditative state where I had some consciousness, it was mostly black and white images.

Now, even when I am conscious, because my consciousness is peaceful, it may no longer hinder the visual experience. Perhaps, before, the conscious mind was not as peaceful as it is today, so the images were hindered. I will continue to observe this for a while.

In the Shugendo tradition, the following is said about visions and clairvoyance:
① Delusion: Black and white images. Accuracy rate of 30% or less.
② Illusion: Color images. Accuracy rate of 50% or less.
③ Intuition: Transparent black and white images. Accuracy rate of 70%.
④ Clairvoyance
⑤ Divine sight
(From "The Mysteries of Shugendo" by Yamashin Kiyo)

So, if I classify what I have seen so far,
Previously: Conscious meditative state "① Delusion", occasionally in a state of daze "② Illusion"
Today: Occasionally "② Illusion" in a conscious and peaceful state.

I feel like that is the classification, but I don't know if what I have seen is correct, and I have read some obscure descriptions in old documents, so I don't understand it, and I don't know if it is correct. Therefore, I will need to verify this later.

If my feeling is correct, "② Illusion" would be equivalent to Anahata, I wonder.

After finishing the meditative state, the stability of the automatic peace and calmness in daily life has increased. The way that extraneous thoughts are automatically released feels like a "premonition of Shardor."

Recently, I realized that the concept of "emptiness is form" in the Heart Sutra can be explained using the following elements:

- Samadhi is based on the non-dual consciousness and involves a state of tranquility and a realm of stillness.
- The consciousness of "emptiness" is located on the "other side."
- Thoughts and concepts arise from the consciousness of "emptiness" and then disappear back into it.
- The knowledge from Vedanta that when a person becomes conscious of an object and has a concept about it, that reality appears (exists).

I believe that "emptiness is form" in the Heart Sutra describes the state where concepts and thoughts arise from the "other side" of "emptiness" and then disappear back into that "other side." This is part of Samadhi.

When one has a foundation of non-dual consciousness and has cultivated the three aspects of body, speech, and mind, they can reach the states of Tucchya and Tugar, and then they understand the truth of the Heart Sutra.

Specifically, in the state of Tugar, one recognizes the manifestation of the fundamental energy, which is the so-called "emptiness," in the form of "thoughts." And that "thought" returns to the fundamental energy, which is "emptiness." If one understands that this "thought" is what makes reality exist, based on the knowledge of Vedanta, then one can understand that this is the essence of "emptiness is form" in the Heart Sutra.

This knowledge from Vedanta seems to be something that can be understood more concretely and with greater certainty as one progresses in practice, but in my current stage, I can actually experience in meditation the manifestation of energy into thoughts and then the return of those thoughts to energy. By adding the knowledge of Vedanta to this meditative experience, one can understand the Heart Sutra.

This is based on the non-dual consciousness of Samadhi. Initially, the non-dual consciousness begins with "a state of tranquility without distractions," but as Samadhi deepens to the level of Tugar, it transforms into a non-dual consciousness that "observes distractions without being disturbed." In that state, when one observes distractions with the non-dual consciousness, one can see that the distractions arise from something that can be called the "other side" of "emptiness," and that those distractions return to that "other side" of "emptiness."

I am using the term "emptiness" conceptually here, but in reality, concepts emerge from a "murky, flat cloud" and then float up like balloons. I don't know if this truly corresponds to what everyone is talking about as "emptiness," but I am assuming that it is "emptiness" based on its content. In the book by Zokchen, the underlying part is not called "emptiness" but simply "fundamental energy," and I feel that is more appropriate. However, since the Heart Sutra is well-known in Japan, I often use the term "emptiness" because it resonates more.

This is not an imaginary matter, but something that can probably be verified through meditation by anyone.

These are based on the non-dual consciousness, which is a pure consciousness, so it is not a thought. Therefore, I do not analyze or consider the knowledge of Vedanta. During meditation, one is in a state of non-dual consciousness, so interpreting the experience with the knowledge of Vedanta uses consciousness, which is something that is done after meditation. All the meditative experiences and the non-dual consciousness that underlies them are interpreted using the knowledge of Vedanta, resulting in the understanding described above. Strictly speaking, the non-dual consciousness continues to function even after meditation, but I am explaining it in this way for convenience.

By the way, the term "emptiness" has two meanings:

- The state of consciousness as "emptiness." In Zokchen, the state of Tucchya is "emptiness." It is being in a state of pure consciousness while maintaining awakened consciousness.
- The fundamental energy as "emptiness." In Zokchen, this is probably just "fundamental energy." In terms of observing the manifestation of energy and its return to energy, this corresponds to the state of Tugar in Zokchen. Perhaps this is called "emptiness" due to historical reasons. It may vary depending on the school. It feels more appropriate to simply say "fundamental energy." If someone says it looks like a "cloud" because it looks like a "murky cloud," then I might agree.

These are two sides of the same coin, but the "emptiness is form" in the Heart Sutra probably refers to the meaning of the energy-like "emptiness." Of course, the state of consciousness as "emptiness" is also a prerequisite, so it can also be interpreted as including that meaning. However, in terms of the literal meaning of the words, it seems to be about energy.

I have had many meditative experiences where I wondered, "Is this emptiness?" But now, I feel that the state of Tucchya is the true "emptiness."

Now, I think the mystery of "emptiness is form" in the Heart Sutra has been resolved.

However, this is my understanding, and it may differ from the official views of each school.

Even so, simply looking at the explanation, there are stories mixed in that seem familiar from long ago, so perhaps it may not be that new. However, before, it was like "Hmm, maybe? Perhaps. I feel like it, but..." a vague feeling that I could understand but didn't quite. But now, combined with meditation experience, I feel like I can clearly understand it.

Before reaching a state of stillness, I often felt that life was a boring game, and sometimes I felt like I could reset it at any time.

When Kundalini energy began to awaken, and as it progressed through the Manipura, Anahata, and beyond, I gradually started to feel that life was meaningless and insignificant. I believe this was the final resistance of my attachments.

Before reaching a state of stillness, I had a vague feeling that it would be perfectly fine to reset the game of life, a feeling of being "bored" with the game of life, or a feeling that "it's over," or "it's okay to die," that was subtly, shallowly, and weakly present in the depths of my mind.

This was completely different from the negative and heavy feelings I had before Kundalini awakening. It reflected the insignificance and boredom of attachments, and the lack of attachment to this world, as if it were a game that could be reset at any time.

I wondered how long this feeling would last, and the fact that I continued to live may be because I was curious about the root of that feeling, even though I had lost interest in the game of life.

And when I glimpsed a state of stillness, I realized that these feelings were only present because I had not yet reached that state of stillness, and that even these feelings were a part of attachments.

Sometimes, enlightened individuals with awakened Kundalini energy commit suicide, and I wondered why. While there are individual circumstances for each person, and not everyone is the same, I thought that "suicide" could be a final resistance of attachments before reaching a state of stillness. It may be a "mistake" or "misunderstanding" that occurs because one has not yet reached a state of stillness, and it could be described as a "demonic" or "liminal" stage.

Perhaps, once one reaches a state of stillness, they would no longer be swayed by such negative and cunning attachments, and would have the conviction to continue living in this world. However, those who have awakened to a certain extent but have not yet reached a state of stillness may be cunningly lured by "demons" and think "it's over," leading them to commit suicide.

However, when one finally glimpses a state of stillness and can observe the automatic appearance and disappearance of thoughts, they can also see through the traps of negative and cunning attachments. At that point, the option of suicide no longer exists, and one can see this world and the afterlife as a continuum. There is no need to commit suicide, because suicide is not an option. After all, the afterlife is the same as this world. Nothing changes by dying.

Just before reaching a state of stillness, my attachment to life had significantly diminished. In that state, if one has not yet reached a state of stillness, a cunning temptation from attachments or "demons" may appear, such as "it's okay not to live," which could lead to failure even after having awakened to a certain extent. There are such pitfalls, so while one can live as they please to some extent once they reach a state of stillness, it seems dangerous to not have a reliable teacher before reaching that state, as one may easily fall into those pitfalls. I feel that many of those who are considered enlightened and have committed suicide have often practiced alone. Without a guiding teacher who has firmly reached a state of stillness, they may likely go in the wrong direction. I think that everyone should live their lives as they please, but this pitfall is cunning, and if one falls into it, they may have to redo their life, which is a waste. Of course, there are also those who learn from their mistakes and plan their next life to avoid failure. Life is full of surprises.

[Updated on 2020/12/30] I replaced the word "Nirvana" with "a state of stillness."