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The Revolutionary Meditation of the Brain and the Heart

The Secret of the Magic Kundalini Pearl Seiyu Kiriyama [ 1] Body/Mind Stabilization and Brain Enhancement: The Manipura Chakra Meditation Technique [ 2] Inspiring Indomitable Drive: The Nucleus Accumbens Meditation Technique

The Revolutionary Meditation of the Brain and the Heart


Introduction ....................................................................................................... 7 Chapter 1 Basic Meditation Knowledge .......................................................................... 11 The Significance of the Buddhas Experience of Meditation ............................. 12 What the Buddha Was Seeking in Meditation The Experience of Meditation Has Five Stages The Way is Open for Ordinary People The Human Body is a Vessel Full of Suffering Meditation as the Ultimate Solution Transcending the Desires of Everyday Life Resolving Suffering and Distress Here and Now Yoga as the Starting Point of Meditation ................................................ 31 The Spiritual Samyama of Yoga The Yoga Breath-Harmonizing Methods (Pranayama) Incorporated into the Breathing Techniques of the Buddha Samatha Vipassana Meditation Technique .............................................. 37 Chapter 2 Ways of Meditation ......................................................................................... 43 Makashikan Meditation Technique ................................................................ 44 The Five Rules of Harmonizing before Entering Meditation How to Harmonize Breathing for Zazen Meditation There Are Two Ways to Harmonize the Mind Pointers for During and After Meditation The Meditation of Zen .................................................................................... 61

The Practice of Zazen Meditation for Beginners Meditation in Shingon Mikkyo Buddhism ....................................................... 89 To Become One with the Great Life of the Universe The Practice of Ajikan Using Mandalas A Way of Ajikan Meditation that Everyone Can Do Chapter Three The Revolutionary Meditation of the Brain and the Heart ....................... 101 The Meditation Techniques Advocated by Sakyamuni Buddha .................... 102 Pursuing the Riddle of the Meditation of the Buddha .................................... 105 Solving the Riddle of the Breathing Techniques of the Buddha .................... 114 The Gushing Springs of Energy Inside the Human Body ............................ 116 The Effects of the Chakras ............................................................................ 120 The Way of Kundalini Meditation ................................................................... 132 The Basis of Meditation Breathing Techniques .......................................... 136 Respiration is Spiritus Exercising the Respiratory Muscles / The Damage Caused by Shallow, Weak Respiration Mastering the Breathing Techniques of the Buddha ...................................... 144 Breathing Technique Training Chapter 4 The Meditation Technique of the Magic Kundalini Pearl ......................... 159 Conferment of the Kundalini Pearl ................................................................. 160 Body/Mind Stabilization and Brain Enhancement: The Manipura Chakra Meditation Technique .............................................................................................................. 162 The Marvelous Effects of this Meditation Technique The Intestine Is a Small Brain Inspiring Indomitable Drive: The Nucleus Accumbens Meditation Technique 178 The Limbic System of the Fighting Brain ........................................................ 184 A Hymn of Joy ................................................................................................... 188 Make Life As Enjoyable As Can Be with the Joyful Ajna Meditation Technique 190 The Morphine in the Brain ................................................................................. 194 The Key to this Meditation Technique: Circulating is Vital .............................. 200 A Martial Arts Meditation Technique for Repelling All Kinds of Bullying ...... 205 Using the Hero Hormone .................................................................................. 208 Regarding the Realm of Mara in Meditation (Zazen) ....................................... 217 The Realm of Mara: Repressed Consciousness Repressed Consciousness: the Freudian Model and the Szondian model ... 220 The Need for Life Counselors and Psycho-Counselors ..................................... 232 Always Have Positive Images ............................................................................ 233 Cast Away the Mind of Hatred, Anger and Judgment Dont Use Words of Negation Positive Language and Negative Language How to Use Positive Words The Benefits of Positive Words Have Correct, High Ideals for Everyday Life

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Introduction
I was at the forefront in Japan of the systematic, practical incorporation, into the sphere of religion, of the mechanisms of cerebrophysiology and hormone secretion. And I was concerned with cybernetics theory as well.1 Several decades have passed since then, but I have continued to follow the developments in those fields. The reason I have continued to follow these developments is because of the realization that the ascetic practices of Buddha Sakyamuni are founded on these basic mechanisms and functions of the human organism. It was not merely an attempt to garner attention. However, at the time, when my books were published, I was regarded as a heretic by the religious community in Japan, and my organization was treated as deviant religion. But almost all of that was a purely emotional phenomenon; I never heard a single refutation that had any theoretical basis. All they could do was pry maliciously into my personal affairs and engage in slander and defamation. My books became bestsellers and received a great deal of attention. Moreover, our organization had a sharp increase in adherents. It appeared that some of the people in the established religious organizations were reacting out of envy and a sense of impending crisis. Or it could be that they just didnt have the capacity to understand my theories. P8 Then there were attacks by sensationalist journalists who were simply following the trend without a clue of what they were doing. Because their magazines would sell if they carried articles attacking me. However, over the years, I have been content to observe these physiologyrelated aspects gradually becoming accepted in society at large and in the religious community as well, as if taking my lead. As I have just stated here, and have been asserting for decades, the ascetic practices of Buddha Sakyamuni enable the realization of the ultimate physiological potential of the human body. Even without knowing anything on the anatomical level about the effects of hormone secretion, one can know its power and learn to utilize it. Even without physiological knowledge of the brain, one can learn from experience how ones way of using the mind influences the brain, and what effects it may have, and on what parts of the brain. The saints of old achieved it through wisdom and inspiration. And they perfected their systematic ascetic practices and conveyed them to their disciples. Henshin no Genri (The Principles of Transformation), Seiyu Kiriyama (1971, Bun-ichi Shuppan, Inc.) Mikkyo Chonoryoku no Himitsu (Secrets of Esoteric Buddhism and Supernatural Power), Seiyu Kiriyama (1971, Hirakawa Shuppan, Inc.)
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P9 Today, modern people have attained a highly sophisticated degree of knowledge regarding hormones and the physiological mechanisms of the brain. But when it comes to their practical application, people have nothing that even approaches the wisdom of the saints of old. Indeed, it may be more apt to term peoples understanding of the practical application of this as ignorance. The people of today have lost what the saints of olden times perfected. Previously unknown hormones and faculties of the brain are constantly being discovered. For instance, there are the endorphins, which I call joyful hormones. These morphine-like substances are produced by the brain. They were first discovered in 1975. Thats just twenty-one years ago. Until that time, there was not a single human being who knew of the existence of these hormones. However, techniques for their practical application had already been perfected thousands of years ago. Did you know that? Endorphins are produced by the pituitary gland. Techniques for stimulating the pituitary gland and inducing hormone secretion were perfected but the saints of old. P10 They called this point Ajna Chakra, and through special meditation techniques, they stimulated it and caused the secretion of all manner of hormones in order to best take advantage of their properties. They didnt know they were called hormones or anything like that. They didnt know words like endorphin or enkephalin. But they did know that by stimulating this point through special methods of meditation, feelings of dark depression and distress would disappear, the spirit would be filled with joy, and the vitality to courageously face the greatest obstacles would well up inside the practitioner. Without doubt, various other brain-produced substances and physiological mechanisms will be discovered in the future. But regardless of how wonderful these discoveries may be, if the means for practically applying them are not known, they wont be worth much. Knowledge only becomes power when it is practically applied. Without going into various theories, it seems clear that to silently walk along the path the saints of old left for us would be a wise way to live. Because therein lies infinite potential. P11

Chapter 1 Basic Meditation Knowledge

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The Significance of the Buddhas Experience of Meditation


What the Buddha Was Seeking in Meditation What do we do meditation for? When we do meditation, what are we trying to obtain, what is our purpose? In Zen, which is one form of meditation practice, it is said to be Mukudoku (no merit or virtue) or Mushotoku (no aim or gain). In other words, they say, even if you are seeking something and do zazen meditation, look, youre not going to gain anything. Some people take these terms literally and think that there is nothing to be gained by doing zazen, or even speak of attempting zazen with hopes of gaining something as straying from the way. But that is incorrect, as what is intended by these terms is a caution that if one does zazen meditation with an attachment or fixation on trying to gain something, the more single-mindedly one does it, the more one will become stuck in and confined by that attachment or fixation, and one will become incapable of moving even one step from that place and will in the end only drift away from what one was actually seeking. These terms do not really imply that there is nothing to be gained. P13 In meditation (including zazen meditation), there is gain and merit the more one does it. In the words of the late Yamamoto Genpo Roshi, One day sitting, one day of Buddha; two days sitting, two days of Buddha. Well, what gain is there, what merit is there, you ask? Now, there is the experience of Gautama Buddha (Sakyamuni), who attained enlightenment via meditation and became the Buddha. In the Agama (original scriptures) known as the Majjhima Nikaya (corresponding to the Madhyama Agama (Middle-length Agama Sutras)), it is recounted by Gautama himself. I devoted myself with constant diligence, and that feeling was established and never disordered in any way, my body was at ease and undisturbed, my mind in samadhi and at peace. When I was in this state, the further I entered meditation, the deeper the samadhi became. As it deepened from the first samadhi to the second, third, and fourth samadhi, the feelings arising in my mind faded, leaving only joy and contentment, and then, at last, that faded as well, and all that remained was a pure feeling. My mind then had not the slightest impurity, but was clear and bright and absolutely immovable. Then my minds eye turned, as a matter of course, to scenes of previous existences. It was not merely one existence, but an expanding through two lives, three lives, ten lives, twenty lives, and then through scenes of living and dying of limitless lifetimes. This was the First Insight.

P14 And then my mind turned to all living things. I viewed their forms with superhuman powers of observation. The noble-born and the lowborn, the beautiful and the ugly, the blessed and the unfortunate, the karmas of each all swirled there before me. This was the Second Insight. Then I knew in their actuality the Four Noble Truths: the Nature of Suffering, its Origin, its Cessation, and the Way Leading to its Cessation, and my mind was completely liberated from all manner of forms of existence, to which no re-attachment persisted. This was the First Insight.
(Via the translation by Koshiro Tamaki)

Here we have a marvelously lucid, vivid account of the profundity of meditation and the benefits of its practice. I would even go so far as to say that everything about meditation is expressed in this passage. It reaches out across a vast gap to this time-space we call the twentieth century, proclaiming, dear reader, this is what meditation is really like. Here we have everything about meditation. I will now attempt to delve a bit deeper into this experience Gautama had. P15 The Experience of Meditation Has Five Stages Here we have a truly vivid account of the profundity of meditation and the benefits of its practice. This meditation is divided into five stages. The First Stage I will: 1. Constantly devote myself to one purpose without pause; 2. Establish thoughts without disorder; 3. Keep my body at ease and undisturbed; and 4. My mind will always be in samadhi and at peace. The Second Stage From the first samadhi, progressing gradually deeper into the second, third and fourth samadhis: P16 1. The feelings arising in my mind fade; 2. Leaving only joy and contentment; 3. Until at last, all that remains is a pure feeling that fills me; and 4. I have not the slightest impurity, but am clear and bright and absolutely immovable.

The Third Stage Continuing, my minds eye opens: 1. Scenes from my previous existences begin to unfold before me; and 2. This is not merely one existence, but a limitless retracing through two lives, three lives, ten lives, twenty lives, through scenes of living and dying of infinite lifetimes. This is the retracing of the very origins of life, and is the acquiring of the First Insight. The Fourth Stage My minds eye opens yet wider and deeper, and I see beyond the limits of human ability, and appearing before me are all manner of forms of people, flowing ceaselessly out of the past, to the present and into the future. It is the understanding of the actual substance of the karma that governs ones existence. This is the acquiring of the Second Insight. P17 The Fifth Stage Continuing, I: 1. Grasp in reality the Four Truths that emancipate one from karma; and 2. Complete emancipation and transcendence from all existence. This is the acquiring of the Third Insight, and is the Meditation of Emancipation. The Way is Open for Ordinary People What do you think of this? Isnt a wonderful experience? These are the benefits of meditation. And anyone who does meditation can obtain such effects. But if I put it that way, you might be rather unsure about it. How can you talk about the great genius Sakyamuni and ordinary people like us in the same breath? Or, while Sakyamuni may have had such a wonderful experience, it doesnt simply follow that anyone else can, right? Itd just be totally over my head, and in the end, Id have nothing to show for all my trouble, would I, youd say. P18 But thats not the case. By doing the same meditation as Sakyamuni, it is possible for us to arrive at the same results as he did. The one who blazes the trail has to be a genius. But the trail once blazed by a genius is then available for all to tread. The discovery of the law of gravity would not have been made had it not been for the genius of Newton, but now even schoolchildren know about it. Of course, that is not to say it is an easy path. But Gautama Buddha left us

many helpful signposts to guide us along the way. If we follow them earnestly, it is possible for us to tread that trail without mishap. And even if one cannot make it to that highest summit that he attained, one can surely realize within oneself several of the stages along the way. Yes! You can start with a basic, beginning stage. Even then youll see the truly wonderful world that lies ahead of you. And, in any case, it doesnt do to wish for too much from the very start. Well, lets take a step into the world of meditation. Little by little, lets follow those signposts the Buddha left for us. P19 What was Gautama Buddhas purpose in starting meditation, anyway? What did he start meditating for? The Human Body is a Vessel Full of Suffering We can take this question, what did he start meditating for, anyway? and it turn it back on ourselves: what do we start meditating for? So, what was it that he started meditating for, anyway? Gautama Buddha, as many people know, began meditating with the aim of resolving the Shikuhakku (Eight Sufferings). P20 Then, what are these Eight Sufferings? Birth, Old Age, Sickness and Death. These are known as the Four Sufferings, and added to them are four more, psychological sufferings: Aibetsuriku (separation from loved ones), Onzoeku (association with hated ones), Gufutokku (inability to fulfill our desires), Goonjoku (suffering from the instability of the Five Skandhas). There are, therefore, a total of Eight Sufferings, which are also referred to as Hakku. Here are the various sufferings experienced during life; the suffering of growing old; the suffering of sickness; the suffering of death; and then, the suffering of separation from loved ones. Whether lovers pledged til death to part, or mutually loving husband-andwife blessed in union with the rewards of such love, or parent-and-child, siblings, a deeply respectful and affectionate bond of master and friend, or appreciative comrades and acquaintances all are relationships that are difficult to break and that at any time are likely to result in sorrow at the time of parting. And loving is not necessarily limited to human relationships. We also love our status, our power, our careers, and many other things. The suffering one feels at the reluctant parting from such things: this is Aibetsuriku (the suffering of separation from loved ones).

P21 Then there is the suffering of having to be in contact with those one despises deeply from the bottom of ones heart: the gravest form of which is that of married couples, parents and children, or siblings, who, though one would think them the most capable of existing in mutual love and harmony, are condemned to live under the same roof hating and bearing malice toward each other as mortal enemies. And then, we can say this applies as well to the suffering of company employees who are compelled to work, day after day, in antagonistic relationships with their bosses and coworkers. And come to think of it, the suffering of students who have no choice but to go to schools they loathe and do studies they despise everyday, this too is an example of this Onzoeku (the suffering of association with hated ones), and then, even though one has other things one would like to do, being obliged to find a job at a unpleasant workplace just to get by in life, this is a form of Onzoeku as well. But, on consideration, perhaps the most profound Onzoeku of all is the hardship and unbearableness of having to maintain relationships of mutual bitterness and loathing. P22 And then there is the suffering of never obtaining the money, status, power, affection, talent, knowledge and so on that one craves, no matter how hard one seeks it. The misery that arises from the act of seeking. However, it is also due to this seeking that humankind can evolve and move forward. This ironic suffering is Gufutokku (the suffering of the inability to fulfill our desires). On consideration, one begins to see the very body of a human being as a vessel full of suffering. And our gyoju-zaga, the walking, standing, sitting and lying down of our everyday lives, while not being out of the ordinary, is certainly a suffering that we feel keenly in our bodies and minds. This is Goonjoku (the suffering from the instability of the Five Skandhas). Now, quite a lot has been said about the world of suffering, but arent we going through some of these Eight Sufferings at this very moment? How about you? Meditation as the Ultimate Solution Once Gautama Buddha had tried every way possible for resolving these Eight Sufferings, in the end he realized that there was no alternative to meditation. And in this way, he succeeded. P23 So, if you are aware of the Eight Sufferings in your life, and you hope to resolve them in some way, as Gautama did, there is no way other than to follow in the footsteps of Gautama himself. Of course, if you are not aware of any suffering in this life, then you dont

need to do any meditation or anything like that. And youll have no use for this book, either. You can just toss it somewhere and turn on the television if you like. But if you have even the slightest hint of worry or suffering, and hope to resolve it somehow, then you should know that there is no other way to do so than through meditation. There is no other way to do it. Because Gautama Buddha tried every way imaginable, and in the end, he attained this meditation. Two thousand and some hundred years ago, the India-born Gautama was so distressed by the Eight Sufferings that he gave up his status as a prince, and those sufferings were no different from the Eight Sufferings we experience in the modern world. Therefore, those suffering-resolving meditation techniques that Gautama attained can, just as they are, be used to resolve and heal our Eight Sufferings today. P24 The teachings he transmitted survived as Buddhism, and live on in the present day in a multitude of denominations. Every one of these sects of Buddhism has come into existence with the meditation of Gautama Buddha at its foundation. The Zen sects espouse meditation across the board, under the term zazen, and esoteric Mikkyo teachings incorporate meditation through the form known as kanpo (a method of contemplation or obtaining of insight), while in Agon Shu, meditation is derived directly from the meditation of Gautama Buddha. In both Nembutsu (Pure Land) and Daimoku (Nichiren) schools of Buddhism too, meditation is incorporated in some way. However, in such popularized forms of Buddhism, the chanting of the Nembutsu and Daimoku mantras takes the place of actual meditation. But Buddhism without meditation is not Buddhism. The goal of Buddhism is to resolve the Eight Sufferings, and all solutions to these Eight Sufferings of Buddhism are based on the meditation techniques of the Buddha. If a person hopes to resolve their own Eight Sufferings and really wants to try, practicing these meditation techniques of Gautama Buddha is the quickest and surest way. I am sure that you now have clear understanding of this. P25 Well then, I am sure you can comprehend now what we do meditation for. So, now let us look at how meditation is done and how our Eight Sufferings are resolved. Transcending the Desires of Everyday Life As I stated earlier, you can start with a basic, beginning stage. This is the First Stage of the meditation experience of Gautama Buddha. In this stage, one must:

1. 2. 3. 4. P26

Constantly devote oneself to one purpose without pause; Establish thoughts without disorder; Keep ones body at ease and undisturbed; and Have ones mind always in samadhi and at peace.

This meditation is called Yokkai-jo (samadhi of the world of desire). In the worldview of the Buddha, our world is classified according to three boundaries. This is known as sangai, the threefold world, and is comprised of Yokkai (the world of desire), Shikikai (the world of form) and Mushikikai (the world of formlessness). Mushikikai refers to the realm that is purely of the spirit, while Shikikai is the world consisting of unsoiled physical substance that is free from desire. By contrast, Yokkai refers to the phenomenal world that consists of desire. In other words, the everyday world that we normally live in. This threefold world, while providing categories for our world, is also an expression of the stages of development of the Buddhas enlightenment. Yokkai-jo (the samadhi of the world of desire) is a meditation that gives one the ability within Yokkai (this everyday world of ours), to treat and resolve the afflictions of the Eight Sufferings that lie within the Yokkai realm. So, although we live in the world of desire, and pass our lives in desire, this meditation gives one the ability to resolve the physical and psychological afflictions generated by that desire. While it is actually neither a solution for desire itself, nor a true emancipation from the Eight Sufferings, this meditation does have the power to resolve phenomena-based afflictions. And, as preparation for moving on to the next stage, it also functions to adjust the body, mind and environment. P27 Resolving Suffering and Distress Here and Now Since this is not true emancipation, as long as one remains in this realm, it is assumed that new afflictions will arise in short order. This is because the Eight Sufferings will not have been thoroughly rooted out. However, one may witness marvelous abilities even within this everyday world of ours, the Yokkai realm. I will now give a few examples to illustrate what this is actually like. In the meditation groups I lead, I have people write down the troubles they have brought in with them (or their aspirations and so on). I do receive people directly in some cases, and I respond by guiding them through meditation techniques for resolving these troubles (or aspirations). That is to say, and I will go into this in greater detail later, there is more than one type of meditation technique. There is a wide range of techniques that may be applied for a variety of purposes.

P28 For example: Meditation techniques for curing poor physical condition (sickness); for curing poor mental condition (sickness); for fortifying ones spirit; for improving brain function; for remaking oneself according to ones wishes; for converting distress into joy; for remaking ones environment according to ones wishes; for gaining the ability to form high concepts and to carry out those concepts in reality. Off the top of my head, these are just a few of the meditation techniques that I can think of. There are various approaches to these meditation techniques. Some people enter meditation with vague notions of finding enlightenment or universal truth or transcendental consciousness, and others enter seeking answers to things they are actually suffering at that time. It takes all kinds. And regardless of the nature of ones problems, meditation is always one of the best answers. P29 It would never do to declare that meditation does not deal with things of the lowly workaday world. When it comes to human suffering, there are no distinctions of low or high. Each persons problems are direly compelling to them. And this suffering and distress is actually something of extraordinary value. It is through suffering and distress that human beings are purified and elevated. A person who has no worries or suffering whatsoever is a person that cannot be helped. Or rather, Id have to say that a person who is in fine humor all year round and for whom the world is an ecstatically happy place, is a being that I can do nothing for. It is through suffering and distress that human beings are purified and elevated. But it is not the suffering or distress itself that purifies and elevates us. It is how one worries or suffers that is the question. As a result of the issues involved in this point, there are quite a few people who end up damaged and hurt instead. Meditation not only resolves that suffering and distress, it also purifies and elevates the practitioner. P30 It is not enough to merely resolve the distress and suffering. The person must be elevated at the same time. Or, in some cases, the resolving may occur as a result of being elevated. This is right meditation. So, our meditation begins with resolving the problems one is suffering over right now.

As Gautama Buddha himself eventually attained, meditation transcends and emancipates one from all existence, but before this transcendence and emancipation, one must possess the requisite ability to treat and resolve reality at will. Without that ability, any talk of transcendence or emancipation or the like is nothing more than a kind of escape. The meditation techniques that develop this ability are Yokkai-jo (the samadhi of the world of desire) and the meditation of the Second Stage. But we must not make a mistake here: one does not possess this ability simply so that one may accomplish ones desires as one pleases. As a result of possessing this ability, there are those who realize exactly what they have wished for, and there are others who, enslaved by foolish ambitions and desires, will one day, as if waking up from a dream, suddenly become aware of the folly of all their vain suffering. P31 Either way, its a wonderful thing, isnt it?

Yoga as the Starting Point of Meditation


Meditation has been practiced in India since ancient times. It would not be an exaggeration to say that it is as old as the history of India itself. One can go back and find writings on meditation from the era of the Vedas and the Upanishads (1000 600 B.C.). Already at that time, meditation was being regarded as a required practice of adherents of the Indian ways of physical and mental training. It was referred to as yoga or samadhi (sanmai in Japanese) or dhyana (zen). In Japan, yoga is generally thought of as a kind of exercise (i.e., asana), but originally, meditation was its primary focus, and the exercises were intended as techniques for adjusting the body in order to aid the meditation. P32 As mentioned earlier, the Buddha also studied this yoga meditation, following the customary practice of adherents of his time, but he was unable to find satisfaction in it, and progressed further and further until his unique wisdom meditation was perfected. Now, I will give a simple description of traditional yoga meditation. The Spiritual Samyama of Yoga In the Yoga Sutras, which one could call the scriptures of the yoga practitioner, the psychological processes leading to spiritual concentration in meditation are separated into four stages. These stages are known as pratyahara, dharana, dhyana and samadhi.

Of these, the three stages dharana, dhyana and samadhi are referred to collectively as samyama. However, in actual training of course, these three stages are not independent of each other but are developed continuously. P33 At this juncture, to give a clear idea of what yoga is, as the Yoga Sutras defines it, Yoga is the mastery of the activities of the mind-field. Furthermore, in the Katha Upanishads, which are even more ancient than the Yoga Sutras, it is written that Yoga is the steadfast holding of the five senses of perception. (From the book Yoga by Kazuo Banba, edited by Tsuruji Sahoda.) As Banba explains: In other words, yoga is the firm controlling of the disjointed movements that are the substance of the mind via a variety of techniques of spiritual concentration. And the way to carry out this training is through the practice of yoga. To express this in more accessible, modern terms, we can say yoga is the attempt to find ones true self by controlling the movement of ones consciousness in everyday life, and that the practice of yoga is the way in which one trains oneself for that search. In the Yoga Sutras, the psychological process of controlling the activities of the mind-field via the spiritual concentration techniques known as meditation is described in great analytical detail. The psychological yoga, which has meditation at its core, is what is known as Raja Yoga. And the psychological process that brings this spiritual concentration to deeper levels is separated into the stages of pratyahara, dharana, dhyana and samadhi. P34 This is a very clear explanation. So, in short, the goal of the meditation techniques of yoga is to control the mind. Here survive the traditions of Mushin-jo (thought-free concentration) and Metsujin-jo (concentration of cessation) that the Buddha learned from his first teachers, Alara Kalama and Uddaka Ramaputta. This is the point where the meditation of the Buddha and the meditation of yoga most clearly differ. Whereas the goal of the meditation of the Buddha is to progress from Unity further and further into Wisdom, the goal of yoga is Samyama. The Yoga Breath-Harmonizing Methods (Pranayama) Incorporated into the Breathing Techniques of the Buddha P35

However, there is a text of the Natha tradition founded in the eleventh century, known as the Shiva Samhita (via the translation by Tsuruji Sahoda in Yoga Konpon Kyoten (Original Scriptures of Yoga)), which states that within its Universal View, There exists a sole, eternal wisdom with neither beginning nor end. Within this there is no true substance, and continuing, Abandon the opinions, espoused by those who enjoy argument, that lead the people of the world to delusion, so that persons earnestly following the way may attain the wisdom of the true self. And then further, In the Vedas, it is said that there are two classes: the class of practice and the class of wisdom. One must stimulate the activity of ones intelligence, and direct it along the path of good and evil. So, indeed, there do exist traditions that advocate yoga as a means for the emancipation of wisdom. But this Shiva Samhita, rather than advocating yoga as a meditation technique, promotes it conceptually as a Universal View and refers to the Vedas as the authority in this regard. And as the translator Dr. Sahoda states, there are numerous errors in the original text, and the circumstances of transmission of these texts were probably not very good in India, so it seems that yoga was not put into practice as meditation at that time. P36 Furthermore, in the Gheranda Samhita text from the same period, in the chapter Dhyana Yoga, meditation (dhyana) is separated into three types: a gross dhyana, a luminous dhyana and a subtle dhyana. It contains a description of excellent techniques of contemplation, which may well have exerted a great influence on the teachings of esoteric Mikkyo Buddhism. Then, in the chapter entitled Samadhi Yoga, the union with the atman is discussed, and via this union, a samadhi apart from all acts arises, which in turn is advocated as leading to emancipation. The atman is rejected by the Buddhism of the Buddha, and the question of whether there is any difference between the emancipation discussed in this Samhita and the Buddhas emancipation is a matter of great interest. Consequently, while there are some clear differences between the meditation of yoga and the meditation of the Buddha, yoga certainly excels with its methods of Samyama (control). In particular, what makes yoga truly valuable is the wide variety of techniques for adjusting the mind and body, such as the various body positions (asanas) and breath-harmonizing techniques (pranayama), which can be used as preparatory steps for achieving good meditation. These are aspects that are found in neither the Zen nor the esoteric Mikkyo Buddhism that are practiced in Japan. P37 However, it is my belief that these breath-harmonizing techniques (pranayama) of yoga were derived from the breathing techniques presented

in the Agama scriptures, the direct account of the teachings of the Buddha. And furthermore, I believe that these techniques were then developed into what is known as Kundalini Yoga. I will return to this matter later in this book.

Samatha Vipassana Meditation Technique


Where does the word meditation come from? According to Japanese dictionaries, meditation is: Thinking in silence with the eyes closed. Forgetting the world in front of one and focusing the imagination. (Kojien (Comprehensive Dictionary of the Japanese Language), Iwanami Shoten Publishing) Silencing ones mind with the eyes closed, becoming empty and concentrating ones thoughts. (A term coined in the Meiji era.) (Daijirin (Great Forest of Words), Sanseido Publishing) P38 Thinking quietly with the eyes closed. Contemplative thinking, silent contemplation. (Nihongo Daijiten (Great Dictionary of Japanese), Kodansha Limited) In English, we find: Meditation: Engaging in silent contemplation (careful consideration). In particular, silent contemplation as a part of religious practice. (Consaisu Eiwa Jiten (Concise English-Japanese Dictionary), Sanseido Publishing) From the point of view of those of us who are devoted to the actual practice of meditation, none of these definitions seems to suffice. As I mentioned earlier, meditation has been practiced in India since ancient times. Well, if thats the case, how did they refer to meditation then in India? It was known as Samatha Vipassana. The Japanese word meiso (meditation), as it says in the Daijirin dictionary, was coined during the Meiji era (1868-1912). If we look earlier in the ancient esoteric Mikkyo texts, we will not find the word meiso used anywhere. P39 I first approached my study of the Mikkyo teachings on my own, and while looking through ancient Mikkyo texts I ran across the following eye-opening phrase: Samatha-Vipassana itself is essential to the esoteric teachings. I looked into this and learned that meditation is what is being referred to

here. And then I became very interested in the fact that this was not some vague concept of meditation, but a quite direct expression of the essence of meditation itself. Those words are a lucid and direct expression of the essence and method of meditation. Samatha is concentrating ones mind on one point or one object, and not allowing the slightest scattering. Vipassana is leaving the world in front of ones eyes and focusing ones various thoughts. Both are methods of meditation. To truly master meditation is an extremely difficult matter, and these are the two methods ascribed for doing so. In the Agama scriptures, one finds the following statement regarding Samatha and Vipassana: P40 O Monks, two are the ways pertaining to clear knowing. What are these two? They are Samatha and Vipassana. O Monks, when training Samatha, do you embody your goals in any way? One must train the mind. Then, when training the mind, do you embody your goals in any way? All covetousness can only lead to failure. When training Vipassana, do you embody your goals in any way? One must practice wisdom. Then, when practicing wisdom, do you embody your goals in any way? All ignorance can only lead to failure. O Monks, a mind sullied by covetousness cannot attain emancipation. Wisdom sullied by ignorance cannot be practiced. O Monks, in this way, the emancipation of the mind arises through parting with covetousness, and the emancipation of wisdom arises through parting from ignorance. (The Samyuktagamas (Miscellaneous Agama Sutras)) It is only after the Buddha that language referring to Samatha-Vipassana as meditation appears in the ancient writings. So, while yoga, samadhi and zen (dhyana) refer to meditation as a whole, Samatha and Vipassana are words that have come to be used for the methods of meditation themselves. P41 There is a clear explanation of this Samatha-Vipassana meditation technique in the volume Hsiao Chih-Kuan (Japanese: Tendai Shoshikan, (Tien-tai Small Practices of Cessation and Contemplation)). This text contains the words of the great teacher Chih-i (538 597, Chigi in Japanese), the third patriarch of the Chinese Tien-tai tradition of Buddhism (which became the Tendai sect in Japan), and is an account of the benefits of this meditation technique and the attitude of preparedness with regard to its practice. Translating into Chinese, Chih-i conveyed: Samatha as Shi (Cessation), and

Vipassana as Kan (Insight or Contempation). This is a truly superlative translation, and furthermore, it is rare to find a meditation guidebook of such exhaustive detail connecting India, China and Japan. The various manuals of the sects of Zen and the meditation techniques of a wide range of other Buddhist sects were all patterned after the Hsiao Chih-Kuan. P42 As the Hsiao Chih-Kuan serves as an ideal introduction to meditation techniques, I will continue to refer to it in the following chapter. P43

Chapter 2 Ways of Meditation


P44

Makashikan Meditation Technique


This book deals with two types of meditation techniques. The first type of meditation technique is the type that is widely practiced in Zen sects and esoteric Mikkyo-style Buddhism and the like. The second is the special meditation technique unique to Agon Buddhism. First of all, let us turn our attention to the first type of meditation technique. It is the Makashikan of the Tien-tai tradition. These are meditation techniques that are based on the aforementioned Hsiao Chih-Kuan of Chih-i. Maka means largeness or greatness. Shi (Cessation), as I mentioned earlier, is the Japanese translation of the Sanskrit word samatha and connotes maintaining a serene mindset and concentrating on one object. Kan (Insight or Contempation) is the translation for vipassana, and indicates the right observation and comprehension of things via the right wisdom attained through Shi. Simply put, a root method of meditation. Via the application Shi and Kan in all manner of circumstances, one may realize mystical experiences of flight and transformation. P45 Now, let us discuss this in light of the Hsiao Chih-Kuan. This book was written in such a scrupulous manner that, for example, while it is said that practicing Shikan (Samatha-Vipassana) should harmonize the mind and body and bring about good health, there are times when, instead, it

will set sickness into motion (in other words, it will result in the manifestation of chronic illnesses and the like). Stating further that sickness must be addressed quickly at such times, this text even contains methods of treatment via Shikan. As this book is quite likely the best guidebook for studying meditation, I will introduce it on the following pages. I would like to point out, however, that the original is in Chinese and what is quoted here is from a modern translation into colloquial Japanese by Dr. Shindai Sekiguchi. (Also, the setting of sickness into motion through the practice of Shikan is an extremely important subject that I will return to later.) The Five Rules of Harmonizing before Entering Meditation First, to prepare according to the five rules. P46 The five rules are, first, to regulate ones eating and drinking. Second, to regulate ones sleep. Third, to prepare ones body. Fourth, to prepare ones breathing. And fifth, to prepare ones mind. The first, regulating ones diet, is as follows. Eating is essentially for aiding the body to proceed along the right path. This is true, but if one is in a state of overeating, ones attention will be restless, ones body apathetic and ones mind-field easily broken, and even if one does zazen meditation, it will be difficult to feel at peace. But, if ones eating is too little and insufficient, the body will tire, the mind will fade and the things one feels and thinks will not solidify. Neither of these diets is a path through which samadhi may be attained. Moreover, if the food that is eaten is soiled or contaminated, the mind becomes dull and easily loses its way. If stimulating substances that are not good for the body are consumed, latent sickness will be set into motion (i.e., chronic disease will manifest) and the body condition will worsen. So, if one intends to train in samadhi, first of all one must strictly refrain from these things. P47 The second rule, regulating ones sleep, means that sleep shrouds the mind in darkness, so one must not indulge in it. When one has too much need of sleep, not only will those hours slept be time taken away from Buddhist training, also one tends to lose initiative, and on top of that, the mind becomes dull and the conscience founders. One needs to comprehend that life is truly impermanent, to fully defeat sleep, and to make ones spirit pure and cleanse and brighten ones mind. The third rule is the preparing of ones body, the fourth, preparing ones breathing, and the fifth, preparing ones mind, but these three conditions

must really be addressed concurrently, and it is not possible to explain them separately. To clarify, the reason for preparing ones body first is that in order for us to engage in correct meditation, we must prepare our bodies correctly. Before one starts meditation, while walking or standing still, moving or resting, or whatever one is doing, one has to be careful and thorough about every single thing. P48 If ones movements are rough, ones respiration will be equally out of order. When the respiration is uneven, the mind will be distracted and hard to manage. Even if one tries to do zazen meditation, the mind will be easily distracted and it will be difficult to obtain a calm mindset. So, before starting zazen, already one has to be paying attention. When one has been careful in this way, and one wants to start zazen at any time, one has to be all the more careful to choose a place where ones body and mind can be at ease. When one arrives at the place that is best for ones first sitting, one must relax completely in that place. It should be a place where one is always at peace and where there is never any obstruction. Next, it necessary to correct ones posture, beginning with the legs. To assume the seated pose known as half lotus position, place the left leg over the right leg, pull up toward the midriff, and align the toes of the left foot with the right thighbone and the toes of the right foot with the left thighbone. To try the seated pose known as full lotus position, now lift up the right leg and place it on top of the left one. P49 Fig. 1 Half Lotus Position P50 Next, loosen the garments. However, one must be sure that they are not so loose as to slip off while sitting. Now, calm the hands. Place the palm of the left hand over the right hand so that the hands are facing in an overlapped position, and rest them that way on top of the left leg, pull up toward the midriff and calmly touch the abdomen with the hands. Next, right the body. First, shake out ones body, limbs and joints seven or eight times should suffice. Massage the body as well, rubbing away any stiffness from the arms and legs. Next, right the body. This means to assume a noble bearing in ones entire form, straightening the spine and not

allowing any bending over or tilting. Next, right the head and neck. Keep the nose and navel vertically in line, and align the body so that there is no leaning or slanting to one side or the other, and no drooping of the head or bowing backwards. P51 Next, open the mouth and pour out the impure ki (spirit or energy) held inside one. The way to expel the impure energy is to open the mouth and let go of the energy, to simply spit it out as much as one needs to. Let go completely of the ill-feeling things in the body, contemplate it as something that is departing with the exhaled breath, and then, when it is all gone, close the mouth and bring in pure ki through the nose. Repeat in this manner three times. If ones body-breathing is in proper harmony, once may be enough. Next, close the mouth. Gently and naturally align the upper and lower lips and teeth, and raise the tongue toward the palate. Then, close the eyes, not too tightly, but just enough to keep out the outside light. When that is done, now assume tanshin shoza (sitting in ones heels in shoza (seiza) with correct posture), and be as an anchor. One must not allow any small fidgeting movements or the like in ones torso, head, arms or legs. This is the way one harmonizes ones body for the entry into samadhi. In a word, one is neither at ease (kan) nor in haste (kyu). This is the aspect of the harmonized body. P52 How to Harmonize Breathing for Zazen Meditation The Four Aspects of Breathing Next, we will discuss techniques for harmonizing the breath when sitting zazen for the first time. Our breathing may be roughly classified according to the following four types of aspects. The first is fu (wind), the second sen (gasp), the third ki (spirit), and the fourth soku (breath). Of these, the first three are aspects that are not adjusted; only the last, the aspect of soku, is adjusted. Incidentally, the aspect called fu (wind) is what produces the sound, in zazen, of breaths going in and out of the nose. The sen aspect produces no sound when breathing in zazen, but there are skipped beats in the breathing and it is this non-smoothness that is referred to as sen. While the ki aspect neither produces sound nor skipped beats in zazen,

there is a non-smoothness of breathing, and this is referred to as ki. P53 The aspect known as soku produces no voice, skipped beats or unevenness. The intake and outtake of air is unbroken, it becomes difficult to tell whether or not one is actually breathing, and one is filled with a high feeling and tranquility that aids the body. This is soku. While in the state known as fu, ones attention wanders. When breathing in the sen state is continued, ones mindset tends toward melancholy. When breathing in the state called ki is continued, one begins to tire quickly. When one continues in breathing in the state known as soku, ones mind calms quickly and becomes settled. In other words, while the three aspects of fu, sen and ki are present, one is in a state of unharmonized respiration, which is considered a source of sickness in zazen. Moreover, the mind will not settle down easily when any of these aspects are present. Three Ways to Harmonize Breathing If one hopes to harmonize these aspects, one is advised to try the following three methods. The first is to calm ones spirit within ones body, and to focus ones spirit there. P54 The second is to release ones body. The third is to respire the ki (energy) in and out of the pores throughout ones body, and to envision there being nothing obstructing them. When ones mind is calmed in this way, the breath will become extremely slight, and as long as the breath is harmonized, no sickness will occur and the mind will settle easily. These are the techniques for harmonizing the breath that we utilize when we begin practicing zazen. The main point is that when one is neither ju nor katsu (rough and slippery, respectively; that is to say, neither stagnant nor excessive), that is a state of harmonized breath. [It may be rather difficult for a beginner to understand from this passage alone. One had better study under a master. Note: In meditation, breathing is extremely important. Indeed, I do believe that it is the issue of greatest importance when learning meditation. As was mentioned in passing earlier, in the Agama scriptures, Sakyamuni Buddha refers to special breathing techniques. Chih-i of the Tien-tai tradition erred in that he made little of the Agamas, which are the direct teachings of the Buddha, and one would think that he did not know of them. It is a truly regrettable thing. I will discuss the Buddha Breathing Technique in detail later in this book.]

P55 There Are Two Ways to Harmonize the Mind Harmonizing the mind when starting zazen basically means two things. The first is that one controls the easily disordered mind and prevents it from running amok and tending toward external, extraneous things. The second is essentially that one have a good balance of what is known as chin-fu-kan-kyu (sink-float-ease-haste). This may be explained as follows. While sitting zazen, ones mind may become somewhat dark, the memory foggy, and ones head forever tempted to droop forward. This is chin (sinking). At such times, one concentrates the spirit at the tip of ones nose, constantly concentrating ones thoughts on a single thing without allowing the slightest variance. This is the way to relieve chin. Fu (floating) is when, in zazen, the mind wanders as it pleases and the body is likewise unsettled, until one ends up thinking about completely unrelated things. At such times, one calms the mind down in the direction of the lower body, concentrates the spirit at the navel and regains control of ones easily disordered mind. If the mind is calmed and settled, the mind will quiet down. The main point here is that a state in which there is neither sinking nor floating is the state of a harmonized mind. P56 Question: Are there aspects of kan and kyu (ease and haste) in the mind? Answer: Yes, there are. The kyu (haste) aspect of joshin (the meditative mind) gathers all the workings of the mind while in zazen, and thereby builds a great effort to enter samadhi. The result is that ones energy tends to rise to the upper body, and there are times when one will feel pain suddenly in the chest. At such times, it is best to release that mindset for a while and to let all the energy flow downward. This should be enough to help the sickness go away on its own. The kan (ease) aspect of the mind is replete with intention, and the body feels as if it is leaning to one side as if completely absorbed in something, and ones mouth may water uncontrollably, and the mind may even grow dark. At such times, one must be sure to properly correct ones posture and firm up ones mind, concentrating the mind into a single thing and holding the body upright in a dignified pose. This is the way to relieve kan. Furthermore, having aspects of either ju (rough) or katsu (slippery) in the mind can be understood analogously. This is the way one harmonizes ones mind for the entry into samadhi. P57

Pointers for During and After Meditation A Meditation Tip In principle, to enter into samadhi is to progress from things of coarseness into things of fineness. The body is coarse and the mind is something of the subtlest tranquility, while the breath is between. Harmonize that which is coarse, study that which is fine and subtle, and condition the mind at rest. This is the first step to prepare the mind for entering samadhi. Cautions During Meditation Even after one has already harmonized ones body while sitting zazen, it is necessary to correct oneself immediately whenever one notices any ease or haste, or leaning or bending, or drooping low or arching upward. One is ever centered and at peace, neither ease nor haste residing within one, settled in stately uprightness. P58 Furthermore, there are times in meditation when the body may be in harmony while the respiration is not. As stated earlier, when the aspects of fu (wind), sen (gasp) or ki (spirit) spread throughout the body, one must correct the disharmony immediately, according to the aforementioned methods. Constantly smooth and unbroken, ones breathing should be nearly impossible to detect. There are also instances while sitting in meditation when, although both the body and the breath have been harmonized, the mind is in chin (sinking) or fu (floating), or kan (ease) or kyu (haste). At such times, one must correct the disharmony immediately, as soon as one notices it, according to the aforementioned methods. At any time during zazen, whenever one notices any disharmony of the body, breathing or mind, it is important to adjust it to the suitable degree right away, to regulate these three (body, breathing and mind) whenever necessary and ascertain that there is no disorder of any kind. When good harmony is attained and all come together as one, all prior sickness will be alleviated and no obstacles or obstructions will appear, and the way of samadhi will be yours. P59 When Meditation is Over Now I will discuss the method of harmonizing the body, breathing and mind when halting zazen and coming out of samadhi. When one is ready to stop the sitting and come out of samadhi, one should release the now-

tightly focused mind and turn the mind outward first of all, and then, opening up the mouth, one should have the image of letting out the ki (energy), and according to ones will, dispersing all the breath out of the body. Then, after doing that, move the body little by little, starting with the shoulders and scapulas, hands and elbows, and head and neck, and then move both feet, and loosen up the entire body. When finished, with both hands, rub the pores all over the entire body. Next, rub and warm up the palms, cover the eyes with them and close the eyes. Then, wait a bit for the heat and sweat in the body to abate, and move as necessary in that position. When these steps are not carried out with care, even when the sitting has gone fairly well, if ample caution is not exercised when halting and coming out of zazen, subtle elements will remain undispersed within the body. The body may experience pain, the joints may be injured, and exhaustion or illness of the ki (energy) may arise. In such cases, the mind may become troubled and restive in later zazen sittings as well. This is why halting and coming out of zazen must always be carried out with care. P60 These are the methods for harmonizing the body, breath and mind when coming out of samadhi. In a word, it is the time when one must rise out of subtleness and move toward coarseness. These may well be called Entering, Settling and Coming Out. (The preceding pages are from Shindai Sekiguchis Gendaigo-yaku Hsiao Chih-Kuan (Tendai Shoshikan, Modern Japanese Translation)) The text continues with many other teachings, including astute insights on mental scattering prevention, fujokan (contemplation of the impurity of objects), jishinkan (compassionate contemplation), and the true aspects of a variety of methods. I would like to recommend, however, that the reader receive direction in these matters from an experienced guide. The novice practitioner should first faithfully study and appreciate the aforementioned meditation techniques and preparations, and then apply them in practice over and over again. Even this alone should be enough to give the reader a general idea about meditation, and the reader should also be able to gain sufficient benefit from these practices. When one has arrived at a full understanding of the above, one should progress then to deeper levels. P61

The Meditation of Zen


The Practice of Zazen Meditation for Beginners As discussed previously, meditation was once referred to in India as yoga, samadhi, dhyana, Samatha-Vipassana and the like.

Of these, Samatha-Vipassana became the Makashikan of the Chinese Tien-tai tradition. Later, dhyana was transmitted to China, where the term was transliterated as chan (zen in Japanese), and what we now know as Zen Buddhism came into being. Zen was transmitted to Japan and developed into the three sects of Zen Buddhism existing today: Rinzai, Soto and Obaku. (Incidentally, in Shingon Buddhism, samadhi becomes sanmaji, which is a very commonly used term.) In this chapter, we will discuss the meditation practiced in Zen. However, I must state clearly that my specialty is esoteric Mikkyo-style meditation and I am not a teacher of Zen. Surely it would be inappropriate for someone who is not a teacher of Zen to act as if he knows all about it. And furthermore, it would be ridiculous for me to attempt to expound on the details of Zen in just a few pages. P62 What I will attempt here is to give a brief description, from the standpoint of meditation, of the practice of zazen. It would be best to read this alongside the Hsiao Chih-Kuan presented earlier. Even with this information alone, one should be able to gain excellent results. However, if the reader is truly interested in learning zazen, he or she is advised to study under a true teacher of Zen. Preparing the Place First clean the room, and if possible install a statue of the Buddha on a dais or mount an image of the Buddha on a wall, and in front of that make an offering of incense and flowers. Light the incense and purify body and spirit. Incense may also serve the function of telling the time while sitting in zazen. Ones clothing should be neither too heavy nor too lightweight. Neither too cold nor too hot, and clean garments are best. Ones sash or belt should be loosened so that ones awareness is not stuck on it. Tabi (split-toe footwear) are not worn. P63 However, the above are only general rules; one must train to be able to enter meditation without extraneous thoughts at any time and in any place. Preparing the Body Avoid training too soon after eating or when too hungry. (But of course, its another story if theres no food and nothing you can do about it!) Prepare two zabuton cushions one large and one small. Strictly speaking, first one arranges a normal square cushion called a zaniku and then on top of that, a small zafu cushion. The zafu is a small, round cushion with a diameter of a shaku and two sun (approx. 39.6 cm) and a circumference of three shaku and six sun (approx.

118.8 cm). It is stuffed with kapok fiber to a thickness of five or six sun (approx. 15 18 cm). If this is not available, prepare two zabuton cushions one large and one small. The larger one should be big enough that ones kneecaps do not ride off the cushion when sitting cross-legged, and must also be thick and soft. If it is too thin, ones legs will start hurting soon after sitting, and the mind will not be able to relax. There is also the danger of sicknesses such as hemorrhoids, which have ill effects on both the body and the mind. The other cushion may be folded in half and used as a substitute for the zafu. P64 Full Lotus Position and Half Lotus Position One faces ones seat, put ones hands together in prayer and sits down. As described in the Hsiao Chih-Kuan, there is the full lotus position and there is the half lotus position. Sit down on the zafu with both legs stretched out in front, and first grasp the big toe of the left foot and place it on the right thigh. The heel should be set deeply, so that it is close to or in contact with the abdomen. Next, with the left hand grasp the toes of the right foot, and place in the same way, set deeply on top of the left thigh. In this way, one folds the legs together and sits with the soles of ones feet facing up toward the ceiling. This is the full lotus position. In zazen, the full lotus position is the best and most stable way of sitting, but as it is rather difficult to set up ones legs this way at the beginning, we use the simplified pose known as the half lotus position. This is what we call sitting with only one leg raised. P65 Place the sole of the right foot flat against the inner left thigh, and set the left foot on top of the right thigh. If one leg begins to hurt, it is fine to change legs. However, the thing one must be careful about here is the floating of the kneecap of the raised leg. If it is floating, it is unstable and cannot be a posture for zazen. At such times, try adding one more zabuton to raise up ones seat. Then lean the upper body slightly forward, touch the knees to the bottom cushion, and then gently try to adjust the upper body so that it is upright. This is called the Three-Legged Kettle, and it is important to assume this pose in such a way that three points both knees and the coccyx are flat to the floor, and that an isosceles triangle is formed by the base of the seated body. In full lotus, this comes naturally; that is why the best sitting can be done in that position. It is the same for women. It has been said for ages that women do the half lotus, but actually, if they can, it would be better to do the full lotus. And it is best if women contrive to wear clothes such as pants or flared skirts that are not unsightly.

P66 A person who, no matter how hard they try, can do neither full nor half lotus, may try the Japanese style of sitting known as yamato-zuwari or shoza (seiza), which is sitting on ones heels. When this pose is taken, ones knees are kept apart, three fist-widths for men, and two fist-widths for women. This will stabilize the pose. How to Arrange the Hands: Meditation Mudra and Finger Crossing Turn the palm of the right hand so that it faces upward, and bring it to the lower abdomen. Then bring the palm of the left hand facing upward and place it over the top of the palm of the right hand. More precisely, rather than overlapping the palms, what one actually does is to arrange the forefinger and three other fingers of the left hand in an upward-facing position and bring them to overlap the forefinger and three other fingers of the right hand. Then, touch the tips of the thumbs together and form an arc. By putting the arc of the two thumbs over the lower belly and opposite the other fingers below them, an elliptical shape is formed. This is hokai jo-in, the meditation mudra. P67 Fig. 2 Full Lotus Position P68 However, as there is the likelihood that this hand sign, this mudra, will lose its shape and get sloppy, at such times, one clasps the forefinger and three other fingers of the left hand with the forefinger and three other fingers of the right hand, and then clasps the thumbs together as well. This is tesaki kosa, the finger crossing. Determining Body Position First, sway from side to side. To determine the position of ones body, sway the upper body side to side like a pendulum. Sit low into the floor, and with the feeling that ones upper body is a long rod swinging down to the ground, make large swaying arcs at first, and gradually get smaller before finally stopping exactly at center. Next, sway the upper body backwards and forwards. To start, bring the head all the way down toward the tatami mat in front, and then, stretching the back of the neck, bend over backward as far as possible. In this way, make the movements smaller and smaller before at last stopping calmly in a straight, upright position.

When one is now ready to enter zazen, lean the upper body over forward once more, thrust the lower back firmly backward, and holding the back in that position, raise the upper body straight up. P69 At this point, it is said that one assumes the pose of stretching all the way up, as if trying to push the ceiling up with the back of ones head. Often I see people mistaking the back of the head for the forehead, and looking as if they are trying to push the ceiling up with the forehead. So, caution is essential. When one stretches the back of the head correctly in an upward direction, as if trying to push against the ceiling, the back of the neck will extend and the chin will pull back on its own. Then one adopts the pose of sticking out the chest slightly, and the abdomen comes forward as if pushed out from the lower part of the back. Now one relaxes the head, then the back of the neck, the shoulders and the stomach, in that order. Then, drop the diaphragm without allowing the chest to thrust forward. There should be no tension at any point above the navel. Fully Energizing the Seika Tanden Next, one fully energizes the seika tanden, which is located three to six centimeters below the navel. But one does not strain or exert the abdomen in a reckless manner. Put power into the region slightly above the coccyx, expand the belly and sit up firmly; then, thrust the abdomen forward slightly as if wedging it into the groin, and over that, erect the upper half of the body vertically (and at that point, firmly contract the muscles of the anus). P70 The ancients expressed this as straight as a length of green bamboo. Perhaps its as if one were to drop a coin from the very top of ones head, and it would fall straight down and come jingling out the hole in ones rear end thats the sort of feeling one has at this point. In this way, the aforementioned Three-Legged Kettle becomes grounded, and an isosceles triangle is formed at its base. When the upper body is set straight up on top of that, and lines are drawn from the coccyx and the knees to the top of the head, a triangular pyramid is formed. And the center of gravity in that state becomes the very center of the triangular base. While energizing the seika tanden is then to be carried out in this position, one must not take this to mean that one can just put power into the abdomen. Sogaku Harada Roshi warns us about this. When he did the extreme, lower abdominal inhalation Zen advocated by the priest Hara Tanzan, his head started roaring and it became hard to breathe. Moreover, he states that the position of his intestines became abnormal and he contracted a serious illness. Caution is essential.

P71 If ones posture is correct, ones mind calm and ones breathing harmonized, the energizing will occur naturally. That is when, in the posture just described, one puts power into the area above the coccyx and behind the navel, sits the lower back down firmly and pushes the abdomen slightly forward, and in that state, one tightens up the anus, closes the mouth and engages in quiet, thin and long abdominal breathing through the nose, using the abdominal muscles and applying abdominal pressure. When breathing in, avoid allowing tension into the solar plexus, and breathe calmly and deeply down to below the navel. When breathing out, apply abdominal pressure from the lower abdomen so that the exhalation comes from below the navel. In this way, in both inhalation and exhalation, one endeavors to energize by putting the ki in the tanden. This is called Tanden Breathing, and is a method that naturally fills the tanden with energy. At the beginning, one goes about it consciously, but with mastery one learns to do it unconsciously as a matter of course. The Eyes Draw a line vertically from the ears to the top of the shoulders, and correctly align the nose and the navel. P72 With the corners of the mouth turned down, bring the teeth together lightly and put the tip of the tongue to the palate as one does when saying the letter L. Half-close the eyes, and skimming past the tip of the nose, settle them emptily on the space about a meter in front of one. The way to do this is first to open the eyes, look at the point that is directly in front of one and at the level of ones eyes, without moving the head, and only settling ones gaze at a point a meter in front of one. One must never close ones eyes during zazen. But as ones eyes are open, one can see things. But one must not have the will to see. Yet neither must one have the will not to see. It is neither seeing nor not seeing. It is to see but not to see, in other words, to see without utilizing any consciousness whatsoever. One might also speak of it as seeing with emptiness. Deep Breathing Before Zazen Meditation: Harmonizing the Breath When the aspects of sitting have been prepared and one is ready to begin zazen, first one does deep breathing. In the Fukan Zazen Gi (Universal Promotion of the Principles of Zazen) of Dogen, it says simply to do kanki-issoku (exhale completely and take a breath). But first, open the mouth wide and take in a more-than-sufficient breath. And then, with the intention of directly connecting that breath with the

outside air and the abdomen, from the very bottom of ones belly, without using the throat or the chest area, with the intention of harnessing the power compressed in the abdomen and completely emptying everything in the chest, purse the lips and exhale forcefully but gently. Breathe out long and unbroken, breathe out every last bit of air. Breathe out for around thirty seconds. (Some masters breathe out of the mouth, and some breathe out through the nostrils.) P73 Breathe out not only the carbon dioxide, but all the poisonous and unclean air in the body and all the earthly desires and delusions residing in the mind too, let out every last trace. It is a marvelous thing that by doing this, ones turbulent temperament is alleviated, and one attains a mental state that is completely detached from ones circumstances up to that moment. On breathing out completely, loosen the tension in the abdomen and close the mouth. By doing that, air will enter naturally through the nose. As it enters, inhale enough to fill from the chest to the abdomen. When the inhalation is complete, hold the breath for a moment, and while sticking the chest out, push out the inhaled breath with the feeling of scooping it out of the abdomen. At this point, one must never strain or force the breathing. Contracting the anus is the key. P74 Then, just before it becomes uncomfortable, gradually exhale as before. If one repeats this deep breathing several times in this way, one will be quite warm even in winter. Ones head becomes completely clear, and one is now ready to enter zazen. On entering zazen, stop the deep breathing. While in zazen, one goes at ones own pace and engages in natural breathing the Tanden Breathing described earlier. Harmonizing the Mind Here we have techniques such as Susokukan (Breath-Counting Mindfulness), Koan Sanmai (Koan Samadhi) and Shikantaza (Nothing but just sitting). The novice begins with Susokukan. Susokukan is a way of meditation in which one turns the mind to counting without becoming scattered and does nothing but count ones breaths. There are three methods for doing this. The first is, as if saying breathe out-one, in-two, out-three, and so on, to count the breaths in, out, in, out one, two, three, four. This is called Shutsunyu Sokukan (Inhale and Exhale Mindfulness). P75

The second is to count, on the exhale, the inhale and exhale as one breath. This is called Shussokukan (Exhale Mindfulness). The third is the same as the second counting the inhale and exhale as one breath except that one counts on the inhale. This is called Nyusokukan (Inhale Mindfulness). The first way is easy to count, but difficult for entering samadhi, while the third way is hard to count, but enables one to enter deep into samadhi. And the second way is in between these two. What I normally teach is to breathe out with the feeling that each breath goes out from the tanden toward the heavens and the earth, out to the universe. Without voicing it, follow the trail of that expelled breath with the minds eye, and count it, One, let it all out, and then count the inhaled breath, Two. Count to ten and then start at one again, and repeat as many times as desired. A Note of Caution When Practicing Susokukan The important thing here is that the point of shifting back and forth between the exhale and the inhale should have a rounded smoothness, so that one has the feeling that ones entire breathing creates an elliptical pattern. Jerky, piston-like breathing is forbidden. So, at the beginning, one has to consciously find ways to make this exhalation-inhalation transition go smoothly. P76 Essentially, by starting to breathe in before all the air is expelled, while there is still some exhale capacity left, and by starting to breathe out by saving some of the breath while there is still some inhale capacity left, ones breathing naturally becomes well-rounded and easy. However, it is counterproductive to go on and on with this kind of conscious training and become obsessive about it. The key point is not to allow tension anywhere in the entire body and to let ones body be as it is; then the breathing will harmonize on its own into its proper form. One does nothing but keep count, at the abdomen, of this natural breathing. At this point, the most important thing is that the breath and the count do not become separate. One only turns the mind to counting and follows the trail of the breath with the minds eye, and one puts emphasis on that minds eye. As the master Ryomin Akizuki explains it, Susokukan is a method of obtaining mindfulness known as Breath-Counting, but certainly that does not mean all one does is count ones breath. This is quite eloquently put; Susokukan is the mindfulness of breath-counting. But there is a tendency for it to become a mindfulness of counting the breath. This is a vital point. P77

Zuisokukan (Breath-Following Mindfulness) When one has become comfortable practicing this Susokukan, one moves ahead to Zuisokukan (Breath-Following Mindfulness). In Zuisokukan, one does not engage in counting any longer, but concentrates ones mind entirely on the in-and-out of ones breathing. The Zen master Dogen does not recommend Susokukan, only Zuisokukan. In esoteric Mikkyo Buddhism, this is the method of obtaining mindfulness known as nyu-ga, ga-nyu (entering the self; the self entering, i.e., the interpenetration of the Buddha and the individual). On the inhale, the universe lies inside one (nyu-ga, entering the self) and on the exhale, the self is absorbed into the universe (ga-nyu, the self entering) in this way, we cultivate a mental state of merging with the universe within one breath, and so while this method is simpler than that of Susokukan, the state attainable here is quite deep. However, idle, worldly thoughts may arise just as easily. And now, regarding such random thoughts... P78 Regarding Munen Muso (No Thought, No Conceptualization) Both Susokukan and Zuisokukan are practices of single-minded concentration, and it is vital that one not allow extraneous thoughts to interfere with the act of meditation. It goes without saying. However, even when one has the conscious intention of entering Susoku Sanmai (Breath-Counting Samadhi) with wholehearted absorption, it is often the case that unrelated thoughts will encroach, catching one unawares, and hover and mingle within ones mind. But it is best to thoroughly beat down those hovering extraneous thoughts whenever they appear. It is never good to give them any time or attention (or respond to them consciously). But trying to forget or push away such hovering extraneous thoughts is the worst thing to do. Many people have the preconception that the goal of zazen or other forms of meditation is to achieve munen muso (no thought, no conceptualization), so I often hear the complaint, No matter what I do, I cant get rid of my thoughts. Munen muso is misunderstood, and is taken literally to mean that there are no thoughts whatsoever. This is false. The no thought, no conceptualization and becoming completely empty spoken of in Zen refers to the state of becoming completely in Susokukan or Zuisokukan and seeing the pure totality of the universe as it actually is. P79 It doesnt matter how many extraneous thoughts and the like crop up. Without responding in any way, just discard them as they are, and do nothing but be in the breath-counting or breath-following. Without the least concern for or involvement in these thoughts, do the breath-counting wholeheartedly.

As the Zen master Hakuin says, recalling the three cups of black beans and pot of rice bran lent to the neighbor three years ago, heaps of irrelevant thoughts such situations may crop up, but do not respond in any way. According to the Zen master Bankei, The Buddha Heart is a wondrous thing, and so the shadows of all my actions are surely cast upon it. Should I cling to these projected shadows, only delusion will result. Thought exists at the base of the mind; it is not a thing that simply arises. It is a thing that is enabled by the connectedness of all I have seen and heard in the past to project that seeing and hearing. As thought essentially has no substance, if one allows what is cast to be cast, what arises to arise and what fades to fade as is its wont, and one does not cling to these shadows, then no delusion will result. If one does not cling, one will not be lost in delusion, and so, however many shadows may be cast, it will be as if none are cast at all. Should even a hundred or a thousand thoughts appear, it is as though none appear, and there is no obstruction so there is no need for any sort of brushing off or extinguishing of thoughts. (From Bankei Kanahogo (Dharma Talks of Bankei)) P80 One devotes oneself wholeheartedly to Susokukan. But then, there are times when just as ones unsettled mind seems to be calming down finally, next it swings in the opposite direction, and sinks all the way in and seems to fall asleep. This is called konjin bonnoh (the klesha (affliction) of disconsolateness). The Zen master Keizan advises, When the mind falls disconsolate, the mind may be eased at the hairline between the eyebrows, and when the mind becomes scattered, the mind may be eased at the nose-tip tanden. With an intrepid spirit, one fires up the mind. If even then the mind falls disconsolate or becomes scattered, and it seems hopeless, Shake the body and open the eyes wide, and when this does not work either, Extend the arms and wipe the eyes, or rub the body. If there is still no effect, rise from the sitting and do Kinhin. P81 Fig. 3 Kinhin P82 Kinhin Kinhin is the act of standing up during zazen and walking around quietly

and slowly to take a break. First, after rising from the sitting, assume the Shashu hands-to-chest position, which is done by placing the left hand lightly on the chest, putting the right hand on top of it, crossing the hands and holding both arms horizontally. At this point, ones eyes should rest on a point two meters in front of one. In Soto Zen, this is called Issoku Hanpo (one breath, half a step), and one walks half a step during each breath, while in Rinzai Zen one walks quickly in a stately manner, like cutting the wind with ones ears. It is known by other names as well, such as the Hashiri (running) Kinhin of the Myoshin school. And there are the Soto no Gyuho (Cow Walking of Soto) and the Rinzai no Koho (Tiger Walking of Rinzai) as well, but when one is starting out and still has insufficient meditation capacity, the samadhi is easily lost the moment one moves, so it is probably best while doing Susokukan or Zuisokukan to engage in a Kinhin of extremely slow walking. Kinhin has the effect of alleviating the tiredness of zazen, taking away the leg pain of sitting, and acting to wipe away any sleepiness or disconsolateness and start one off on a clean slate. P83 Caution in the Realm of Mara While scattering and disconsolateness may be banished in the aforementioned ways, the Manifestation of the Realm of Mara is extremely difficult to handle. In the practice of zazen or other kinds of meditation, the Realm of Mara is something that will undoubtedly manifest in some form when one has progressed to a certain point. The reason I advise that one find a true teacher is that this is very scary. One of my reasons for engaging in the practice of takigyo (waterfall meditation) for seven years was to overcome it. The Realm of Mara is discussed in detail in the presentation of the shikanmon (the practice of cessation and clear observation) in the Daijo Kishinron (Dasheng Qixinlun The Awakening of Mahayana Faith). All the masters of old experienced hardship at this level and broke through it with grit and determination. As the teacher Hoshin Kawajiri states, Once one has accumulated a modicum of meditation ability, one can make out the sound of ones pulse beating inside ones body. One can hear both the pulse in ones head and the pulse in ones breast. One becomes aware of the sound of the blood circulating through the shoulders. And then there is the low booming of the pulse in the abdomen, not unlike the breaking of waves. The pulse in both heels becomes clearly audible as well. As does the sound of the ash falling from the incense stick before ones eyes. One hears the igniting of incense as a blaze, and its ash emits a chinking tone when falling on metal, and a deep thud when falling on wood. The changes in each can be clearly distinguished.

P84 On entering samadhi, one becomes utterly absorbed, and may even begin to tremble in place suddenly as if being shaken by a great earthquake. There are also times when infrequently-witnessed boundaries are revealed, when there in front of one, a large hole about two ken-square (approximately sixty square centimeters) seems to appear, or unaccountably, a mysterious old man is sitting before one, or a golden Buddha appears, shining brilliantly. And while these manifestations are indeed uncommon, I would not say they are extremely rare. . . . It is important to understand that the manifestation of such boundaries should come as no surprise, because they are all the Realm of Mara. Ultimately, it is the effect of wholehearted effort; there is really nothing particularly strange or miraculous about it. And so, whatever manifestation of the Realm of Mara may appear, instead of engaging that emergence, if one concentrates and devotes oneself with wholehearted courage, the Realm of Mara dissipates in the twinkling of an eye. Knowing its falsehood from the beginning, nonengagement is essential. (Zazen no Hayamichi (Zazen Shortcuts)) P85 And then, according to the master Ryomin Akizuki, Once, I lost my body. As I sat there my consciousness was perfectly clear, and I felt as if my mind had slipped out of my body and was completely free to do anything. When I joyfully relayed my notion that this might be shinshin datsuraku (dropping off or liberation from bodymind dualism), my master Kansho Rokan gave me a scolding and told me to go and soak my head. (Zazen Dokushu no Tebiki (Guide to Zazen Self-Study) I have witnessed similar situations myself, on several occasions. The issue here is that the misguided belief may arise that one has attained some mysterious power, and that this belief may lead to conceit. In my meditation hall too, occasionally there are those who take to thinking theyve got supernatural abilities or something, and they start swaggering and boasting to the others around them, and even when I caution them, since theyve come with the intention of becoming a telepath or something like that, they arent very attentive and can be troublesome. P86 Its just something thats confined to the imaginations of such people. Certainly, they are not gaining any new abilities, and as long as they are

caught up in all that, they never make any progress. And on top of there being no progress, it is actually harmful. In such cases, the point is that one must not cling to or get caught up in it, because if one does not engage those extraneous thoughts, they will be extinguished on their own. But this doesnt usually work when one attempts it alone, so its really safest to study under a true master. Draining of the Subconscious and Deep-Consciousness There are times while meditating when the subconscious and deepconsciousness may start to drain away. I treat this as an aspect of the Realm of Mara as well. P87 This draining has an even more deleterious effect on the practitioner than the examples of the Realm of Mara mentioned earlier. In the worst-case scenario, the practitioner may end up with some form of psychological disorder. This is a very serious matter that I will discuss in some depth later on in this book. Cautions for Shutsujo Emerging from Zazen Meditation When it is time to emerge from meditation and stand up, first release the mind, and then, smoothly, separate the mudra-positioned palms and move them as they are to the left and to the right, until the left hand is over the left knee and the right hand is over the right knee. The palms should now be facing upward on top of the knees. Keeping the hands in that position, one sways the upper body from side to side. In the same way as at the beginning of the sitting, sway the upper body gently to the left and to the right like a pendulum, seven or eight times. But now the swaying should be in reverse from fineness into coarseness extremely small at first and gradually swaying wider and wider. Then open the mouth loosely, blow out a breath, and when the exhale is finished, place the left hand on the tatami mat under the left hip and the right hand on the tatami under the right hip, raise the body, and position both feet firmly on the tatami floor and stand up. Lastly, press ones hands together toward ones seat and depart. P88 The length of one zazen sitting should be around twenty minutes at first, and then it should be extended gradually so that, with training, one will be able to sit for thirty or even forty-five minutes. But more than the amount of time, the important thing is to form a habit of persevering to sit every day, once in the morning and once at night. While this may be somewhat difficult at the beginning, little by little one learns to enjoy it, and eventually one will come to feel that the day is not complete without having done ones sitting.

Summing Up I have attempted here to outline the way of zazen as a primer for the meditation forms presented in this book. If one maintains the mental preparation discussed earlier and strives wholeheartedly with great care and attention, the Shikantaza set forth by the Zen master Dogen may, in time, be within ones grasp. As another teacher of old once said, Susokukan is most suited to basic practice, koan-kufu (dedication to koans) best for the middle stage of training, that is to say, the period in which one is aiming for godo myoshin (the luminous mind of the path of enlightenment), and shikantaza is appropriate for the final stage, when we enter the great practice of gogo (the practice after the initial experience of enlightenment). And yet, one must not forget that this is also the Way, in which these three aspects are an inseparable whole with no order of before or after. I would like to have included here some of my own thoughts regarding koans, but unfortunately there is not enough space in this one volume to address the subject. I recommend that one heed the words of a true master. P89

Meditation in Shingon Mikkyo Buddhism


To Become One with the Great Life of the Universe Also known as mikkyo no ichiji-zen (the one-word zen (or rather, one-letter zen) of esoteric Buddhism), this form may be thought of as the previously mentioned Makashikan meditation with the addition of a target: the mandala. (Accordingly, the methods from the Hsiao Chih-Kuan that I dealt with earlier can be followed in the Ajikan technique in this section.) In Shingon Mikkyo Buddhism, the Sanskrit symbol A is considered to possess mystical power. There are many theories regarding this symbol, but I will spare the reader the details at this juncture. As the teacher of Kukai (Kobo-Daishi, the founder of Shingon), Master Huiguo (Keika-Ajari) wrote, P90 Contemplating the disc of the moon in my mind Contemplating the letter a which is on the moon The sacred a transfigures into a wish-granting jewel The jewel A abounding the universe, my mouth voices the sacred a In other words, it is transformed into meditation. The disc of the full moon makes everything clear and pure, and we are

enfolded in a feeling of deep serenity. So, one combines this deeply serene disc of the full moon with the letter A, which possesses mystic and miraculous power, and the lotus blossom, which represents Buddhist enlightenment, and one attempts to merge ones mind with this, making ones mind deeply serene and integrating the miraculous power of the letter A with the enlightenment of the Buddha. Here, a mandala depicting the disc of the full moon with the letter A and the lotus is used as the target (the honzon, or principal image) of meditation. P91 Now let us try the steps described in the ancient guidelines of the Hsiao Chih-Kuan. The Practice of Ajikan Using Mandalas For the honzon (principal image), the aspect of the disc of the moon is prescribed as one shaku, one sun and two bu (roughly 36.9 centimeters) in diameter, and inside that moon a lotus is drawn, and on top of that is inscribed the letter A. The honzon is mounted so that the distance from ones seated position to the center of the letter A will be just about one shaku and six sun (roughly 52.8 centimeters). As long as the distance between the honzon and the practitioner is at least eight sun (roughly 26.4 centimeters) and no more than four shaku (roughly 132 centimeters), the practitioner may arrange as desired. Sit on a cushion in the half lotus position. Arrange the hands in the standard meditation mudra. Once seated, sway to the front and back and sides two or three times. Make sure there is not any blockage in the mind, keep the ears and shoulders in line and the nose and navel in line, and attend to the bridge of the nose with both eyes. Attending to the bridge of the nose means that ones sightline should pass the upper part of the tip of the nose and settle on the center of the honzon (the moon). When the tongue is placed against the roof of the mouth, ones breathing naturally becomes calm. With the back neither curved back nor bent forward, sit straight up and facilitate the functioning of the blood vessels (the circulation of blood). P92 Then, rubbing juzu beads two or three times, chant the shingon (mantra) of worship: Om sarva tathagata pada vandanam karomi. Next, perform Goshin-Ho (spiritual self-protection; pressing ones hands together in prayer is sufficient). Then, press the hands together in prayer and chant the Five Great Vows: Shujo Muhen Seigan Do (Sentient beings are limitless, I vow to save them

all); Fukuchi Muhen Seigan Shu (Meritorious knowledge is limitless, I vow to accumulate it all); Homon Muhen Seigan Gaku (The dharmas are infinite, I vow to study them all); Nyorai Muhen Seigan Ji (The tathagatas are endless, I vow to serve them all); Bodai Mujo Seigan Sho (Supreme enlightenment is unsurpassed, I vow to attain it); and Jita Hokkai Doriyaku (May there be equal benefit to myself and others throughout the dharma realm). Next, chant one hundred times the five syllable mantra of Taizokai, the Womb Realm. Then assume the meditation mudra in front of the navel, and concentrate. First, in ones mind, the bright, white, round moon. In the moon, a lotus. On top of the lotus, the letter A. Visualize the A-lotus-moon of the mind of the honzon and the A-lotus-moon of ones own mind impartially from the A-lotusmoon of all sentient beings and as an inseparable whole, then open the eyes and view the honzon, and lastly, close the eyes and visualize within the mind once more. P93 Continue in this way, visualizing with the eyes open and then closed, repeatedly. Now, visualize further. The A-lotus-moon should grow gradually larger and larger, and when it is observed to be traversing thousands upon thousands of worlds and the entire universe, abruptly forget the honzon and the mind, and settle calmly into a state of mufunbetsu (devoid of conceptualizing, i.e., munen muso). After a bit, begin visualization once more. Gradually contract the A-lotus-moon that has spread full across the universe back to its original size (one shaku, one sun and two bu), and reverently, visualize enshrining it within ones own breast. At this point, in effect one leaves the body and mind, and simply settles into mufunbetsu (devoid of conceptualizing). After that, as one may be tired, one should stop the samadhi meditation, rub ones juzu beads and pray. Then, perform Goshin-Ho (spiritual self-protection; pressing the hands together is sufficient). Then bring the hands together and pray. P94 Visualize seeing off the visiting Buddha back to its Pure Land abode, and seeing off the Buddha within oneself back to the place it is enshrined within one, and after that, one should settle into Daihishin (Great Compassion) and leave the meditation hall. That is all.

A word of warning. When the visualization meditation is finished and it is time to get up, while still sitting, first massage the body gently to assist the blood vessels, starting with the head and moving all the way down to the feet, and then rise from the seat. Sickness may manifest if one does not do this. A Way of Ajikan Meditation that Everyone Can Do Breathing Techniques In the actual practice of Ajikan, there said to be three kinds of breathing techniques: 1. The technique of feeling A with each in-and-out of breath; 2. The technique of chanting A with each exhale; and 3. The technique of Aun Gokan, chanting a on the exhale, and un on the inhale. Any of these will do fine, but the second method is probably the best. But while we speak of chanting a, one does not actually chant it audibly. The sound of a is chanted silently inside ones mind. P95 Kokan and Renkan The main points or keys in this meditation are the Kokan and the Renkan. The act of contemplating the honzon (principal image), and the gradual enlarging of the A-lotus-moon which has become one with the practitioner, finally expanding through thousands upon thousands of worlds, across this entire universe, is the contemplation known as Kokan, and the act of contemplating the contraction of that principal image, which has spread throughout the Great Universe, down to its original size is called Renkan. Ko signifies expansion, while ren means to shrink, to make smaller. The ajari (teachers) in Shingon Mikkyo regard this Kokan contemplation as taking a form in which only the honzon expands out to the universe, while the practitioner observes. The following is an example of this interpretation. While it seems proper to practice the Ajikan Technique by joining perfectly with the honzon (principal image), and contemplating that honzon of Ajikan before ones eyes to the point that, even with eyes closed, one can see it clearly behind ones eyelids or within ones breast, if the honzon with which one has become so perfectly joined in this way should then expand further and further into the Void, what will become of the utmost limits? It will progress infinitely, and the conditions that allow it to be an object of insight and consciousness will be lost. P96

As long as one can see the form of the a as a letter and the roundness of the disc of the moon, it will still be finite. For it to become something infinite, the honzon would have to expand up above the practitioner, down below, to the front and the rear, to the left and right sides, and diagonally forward, backward, upward and downward, in short, in every direction possible; and there is no way that being in the midst of such an expansion toward myriad realms could ever be receivable in a fixed form, from which a person would be able to be cognizant of things via that insight and consciousness. One can neither read writing behind one, nor see shapes over ones head without shifting ones line of vision, and furthermore it is impossible to be cognizant, in one action, of things that are above or below, or to the front or back or left or right of ones physical location. Indeed, it seems that the infinite expanding of the Ajikan honzon, with its perfectly joined condition with the practitioner, may be a means for breaking through to a spiritually unified mental state of nothingness that transcends the forms of the a, the lotus and the moon. P97 This is something like the act of abandoning trivial human affairs and devoting oneself to the mufunbetsuchi (nirvikalpa-jnana: nondiscriminating cognition) of the Buddha. An object that expands into the Great Emptiness would become nothingness. The contemplating of an object that has become nothingness is munen muso; in other words, it is equivalent to entering a state of not thinking anything whatsoever. When one enters a state of not thinking anything whatsoever during this contemplation, then one may discover the actual workings of the mind of the self that human beings may sense in their corporal awareness. (Shunran Ono, Ajikan no Tebiki (Guide to Ajikan)) Indeed, one might look at it that way. But I have another point of view on this matter. That is to say, the practitioner may contemplate in such a way that he or she actually expands together with the A-lotus-moon and becomes overflowing with the Great Universe. Since the practitioner and the honzon are perfectly joined, if the honzon is being enlarged, the practitioner must be enlarged together with it. If the practitioner were left behind, the feeling of being perfectly joined would be destroyed and any subsequent contemplation would be confused. P98 Now, it seems to me that the practitioner too should be able to expand, without ever destroying that perfect joining, and be spread all across the Great Universe. When we speak of the letter a, it signifies Aji Honpusho, the Original

Unproducedness indicated by the letter a, in a word, the original unproducedness that is the Great Life of the Universe, the Great Life of Eternity. Through the contemplation of the practitioner, the honzon of the Alotus-moon, which is the symbol of this Great Life of the Universe, is now blown full of life, filled with the Great Universe. The practitioner too becomes one with this Great Life, filling now with the Great Universe, becoming the Great Life: contemplating in this way should enable one to enter deep and vivid meditation. Certainly, the traditional interpretation of the teacher Shunran Ono is an excellent one, and I hope that the reader can take either of these ways of thinking and engage in deep meditation as he or she sees fit. In fact, it is better at this point not to think too much about theory, but to let ones mind play with these ideas freely and experience the feeling of ecstasy of becoming one with the Great Life of the Universe. Regardless of the two interpretations provided here, the reader should learn to enjoy meditating in a free-spirited and uninhibited way. P99 The self is spread wide all across the Great Universe Ah, theres some mosquito or something flying about at the tips of my toes, whats that? A jumbo jet? Ah! Hey, thats my boss riding on it! Hmm, hes just a tiny speck, hahaha! All ones neuroses and hysterias are blown away, just like that. And sometimes spectacular plans and ideas come gushing forth. Mufunbetsukan Now, the essential thing is the Mufunbetsukan (insight into undifferentiatedness) that arises at this point. It is that one should abruptly forget the honzon and the mind, and settle calmly into a state of mufunbetsu (devoid of conceptualizing). Here one enters a state of munen muso (no thought, no conceptualization) that may resemble a feeling of ecstasy. It is a state of utter selflessness. Moreover, it is also essential that the honzon of the A-lotus-moon and oneself, both of which have been filled with the Great Universe, are now returned to their original size, and then that the honzon is brought into ones breast and enshrined there, and from that point, one leaves the body and mind and presently enters Mufunbetsukan, the insight into undifferentiatedness. P100 In this way, even after leaving the Ajikan meditation and returning to everyday life, always one maintains this mind that is fresh and pure like a perfectly cloudless full moon, and the power of the Great Life of Aji Honpusho and Buddhist enlightenment remains with one. But, there is no need for complicated theories, so just sit without all that and give it a try. The haze inside will be blown away. There are countless cases of people who have

been cured of stomach ulcers and high blood pressure by doing this meditation. And more than anything, it just feels good to stop making a big deal out things. P101

Chapter Three The Revolutionary Meditation of the Brain and the Heart
P102

The Meditation Techniques Advocated by Sakyamuni Buddha


In the previous chapters, I discussed some of the meditation techniques generally practiced today. The meditation techniques of Agon Shu are unique, quite different from these other types of meditation. This is because the meditation techniques of Agon Shu are based directly on the techniques advocated by Sakyamuni Buddha in the Agama Sutras (known in Japanese as Agon-gyo). All of the meditation techniques mentioned in the earlier in this book have been influenced greatly by Chinese Buddhism. They contain aspects that are quite different from the ways advocated by Sakyamuni Buddha in the Agamas. The difference most readily apparent in the meditation techniques of Sakyamuni Buddha is its Breathing Techniques. More than mere methods of respiration, these Breathing Techniques contain special ways of unifying and coordinating ones Breathing with ones Heart-Thought. Let us have a look at what the scripture says in this regard. P103-104 Thus have I heard. On one occasion the Blessed One was living at Jetavana in the land of Savatthi. Surveying the gathered bhikkhus, the Blessed One addressed them thus: Bhikkhus! Let us learn the mindfulness of Anapana. This is a technique that one starts to learn from subtleties, to develop ones ability of awareness, to cease all unwholesome elements already arisen and yet to arise, its power much like a downpour that washes away the dust already collected and yet to be collected. How do we practice such a technique? If a bhikkhu dwells on the outskirts of a village, when entering into the village for alms food in the morning, he carefully guards his six faculties and watches his thoughts, and after the meal, having gone into the forest to the foot of a tree, or to a clearing or a quiet hut, he sits down, legs crossed and body upright, and simply sets mindfulness before him, neither past nor future, temporarily banishing such obstacles as craving, anger, drowsiness,

unease and doubt, and then he begins to practice being mindful of each breath as it is within him and of each breath as it is gone from him; knowing and practicing each whole-body inhalation and exhalation, whether long or short; knowing and practicing each body-circulated breath inhalation and body-circulated breath exhalation, and knowing the joy, the ease and the flowing of the body; knowing and practicing each mind-circulated breath inhalation and mind-circulated breath exhalation, and knowing the mind and the rapture and the settling of the mind; knowing each mind-releasing inhalation and each mind-releasing exhalation, and practicing within it, and observing impermanence, the elimination of afflictions, the absence of craving; and observing the fading of inhalation and exhalation, and practicing within it. Engage in bodyretained breath and mind-retained breath in training this Anapanasati (breath mindfulness), which is the complete training of attaining cessation and enlightenment, realizing calmness, non-duality and severance from ignorance. So spake the Blessed One, and the bhikkus rejoiced at His words. (Anapanasati Sutra, in the Samyuktagamas (Miscellaneous Agama Sutras)) P105

Pursuing the Riddle of the Meditation of the Buddha


This sutra has been considered a famous classic among meditation practitioners since ancient times. It is also the source of the Susokukan of Zen discussed in the preceding chapter. The title of this sutra is made up of two words: ana, which is exhalation, and apana, which is inhalation. Since ancient times, Anapana has been regarded as method of obtaining mindfulness through regulating the intake and outtake of breath and calming the mind, that is to say, a meditation technique. And then, as I have just mentioned, apparently it is also through this Anapana that Susokukan was developed. I have a different viewpoint on this, however. This sutra is more than a mere description of breathing techniques. When I first began meditating, I never questioned the classical interpretation. But I studied a wide variety of meditation techniques, and as my abilities grew deeper, I began to have doubts. P106 Lets take a look at this further. Within the confines of this extremely brief sutra, a surprising number of breathing techniques are mentioned. Here is a list of them: Breath-within Breath-without Whole-body inhalation

Whole-body exhalation Circulated breath Body-circulated breath inhalation Body-circulated breath exhalation Mind-circulated breath inhalation Mind-circulated breath exhalation Mind-releasing inhalation P107 Mind-releasing exhalation Fading inhalation Fading exhalation Body-retained breath Mind-retained breath There are actually fifteen breathing techniques referred to in this scripture. From this fact alone, it is clear that this is not a matter to be taken lightly. It should be quite apparent from the above names for these breathing techniques that what is being instructed here is not some clear-cut breathing technique like the Susokukan or the Zuisokukan discussed earlier. It seems likely that past interpreters of this sutra were unable to fully comprehend what these breathing techniques really comprised and simply skimmed over this passage. Certainly, this sutra is no run-of-the-mill list of instructions. It would have been truly unfathomable to anyone without sufficient mastery of the secrets of yoga and meditation. P108 Convinced that I would not be qualified to start Agon Shu without comprehending and mastering this sutra firsthand, I trained for all I was worth for well over twenty years. And then, finally I solved the riddle. The key to solving this sutra is hidden in a phrase at the beginning of the sutra. It begins with the words, Let us learn the mindfulness of Anapana. It does not say that one should learn Anapana. It says that one should learn the mindfulness of Anapana. What kind of meditation technique would correspond to this? I searched for it tirelessly, and meditated constantly. Now, some may complain that Sakyamuni Buddha didnt give an easy-tounderstand explanation, or that his way of explaining was rather meanspirited, but that is the wrong way of thinking about it. P109 Because this sutra is something that the Buddha conveyed to his top

disciples at that time, and the practitioners who heard these words were all people who had attained mastery in these breathing techniques, so there was no need to give instructions regarding every detail in such a way that even a beginner could understand. So, I will try to explain these breathing techniques in a very simple way. First of all, there is Breath. One must not interpret this as being nothing more than breathing. When interpreted in such a way, this precious sutra ends up being regarded as nothing more than a scripture on breathing techniques. This Breath has a deeper, weightier significance. What could that be? It is a combination of Breath and Mindfulness. The Buddha said, Let us learn the mindfulness of Anapana. This is what he was referring to; herein lies the secret of the breathing techniques of Sakyamuni Buddha. Now, first of all, for a brief description of the fifteen breathing techniques presented in this sutra: P110 Breath-within Breath-without Whole-body inhalation Whole-body exhalation These are body-mind harmonization breathing techniques that are practiced when entering deep meditation training. Circulated breath Circulated breath is the first stage of the special meditation technique that combines Mindfulness and Anapana breathing. Body-circulated breath inhalation Body-circulated breath exhalation This is the circulation in the body of Mindfulness and Anapana combined, which I call life energy or prana. In other words, it is the practice of circulating this breath energy to specific points in ones body. What points are these? And what is meant by circulating? I will return to this later. P111 Mind-circulated breath inhalation Mind-circulated breath exhalation This is the circulation of life energy (prana) in the mind. When we speak of the mind, we are essentially referring to the brain. Because the mind that engages in thought is located in the brain. This is the practice of circulating this prana to specific points in ones brain. What points are these? I will return to this later.

Body-retained breath - Mindful retaining of prana in the body Mind-retained breath - Mindful retaining of prana in the mind P112 One retains and is mindful of the prana in the body and the mind. Where in the body and mind does one retain and be mindful of it? And what is meant by retaining? I will return to this later. Mind-releasing inhalation Mind-releasing exhalation This is the meditation technique of the highest level, entering the stage of emancipation. Fading inhalation Fading exhalation This is the training to operate certain parts of the brain and thereby attain the enlightened nature of the Buddha. One enters a state beyond all pranabreathing-thought. In addition, the Buddha also makes mention of four breathing techniques that are shrouded in deepest secrecy. P113 They are: Excellent retained breath Benevolent retained breath Superior retained breath Utmost retained breath In another scripture (the Samatha Sutra in the Samyuktagamas (Miscellaneous Agama Sutras)), the Buddha states that Of all methods of breathing, these four breathing techniques reign supreme; no greater techniques exist. Chinese and Japanese Buddhist meditation practitioners have been practicing for ages with almost no knowledge of these meditation techniques that were directly transmitted by Sakyamuni Buddha in the Agama scriptures. The Agama Sutras have been misread, and the direct transmissions they contain have been denigrated as Hinayana and their study neglected as a result. Clearly, these Agama Sutras are faithful accounts of Sakyamuni Buddhas direct teachings to his disciples regarding the Buddha Way; in a word, they are descriptions of the pure Way itself. P114 For those accustomed to reading the Lotus Sutra or the Amitabha Sutra, or

other Mahayana scriptures, these texts may be difficult to approach. Or perhaps such people are simply bewildered by them. Because the Agamas are absolutely free of those tales of gods grace and divine protection that fill the Mahayana scriptures. The Agamas are the soul of austerity and brevity. In a word, the Agamas are textbooks of the Buddha Way. One might even compare them to textbooks of mathematics or geometry. Because they address the very Way of the Buddha Way itself in a manner is that is truly rational and pure, one might even say scientific. In mathematics and geometry, feelings and emotions have no place. Can you imagine a world where textbooks of mathematics or geometry contained tales of gods grace and divine protection? Since this Way is something that Chinese and Japanese Buddhists have been unable to comprehend, they have just labeled it Hinayana and abandoned any attempt at its study. Of course, another reason they may have avoided this study is simply that it is extremely difficult.

P115

Solving the Riddle of the Breathing Techniques of the Buddha


What are these breathing techniques that Sakyamuni Buddha transmitted in the Agamas? And what are the meditation techniques that use these breathing techniques? I sought the answers wholeheartedly for many years. At that time, I was practicing Kundalini yoga. And once, when I was engaging in Kundalini yoga meditation, it happened. I realized something suddenly. It happened when I had entered deep into samadhi, and was retaining the prana at a certain point in my body. This is an exceedingly difficult technique. One conveys the prana to a certain point in ones body, condenses it there steadily, and then gradually, one amplifies that energy further. Meanwhile, one cannot allow even the slightest hair of a gap. Thats when, out of the blue, I realized. Wow! I am doing right now what the Buddha taught! P116 This is it! I shouted for joy! And then, still in samadhi, I tried each of the breathing techniques taught by Sakyamuni, one after the other. Of course, I cannot say that I was able to go through and understand all of them at that time. But I did succeed in grasping the fundamental points of these breathing techniques of Sakyamuni. --- Sakyamuni was teaching what was to become the starting point of the Kundalini yoga of later generations.

The Gushing Springs of Energy Inside the Human Body


Since ancient times, Kundalini yoga has been renowned for its development of superhuman faculties. The key to the production of superhuman faculties in Kundalini yoga lies in the ability to regulate the secretion of hormones at will. Gushing springs of energy were discovered in seven locations inside the human body, and these springs were then mastered and techniques were developed for generating superhuman faculties. These gushing springs of energy were dubbed chakras. P117 For ages, the fact that such extraordinary, even superhuman, powers could be generated by the chakras was regarded as a mystery of the occult, but as a result of recent developments in physiological sciences, this mystery has been solved. The points of the chakras all coincide with the locations of the endocrine glands, where hormones are secreted. Masters of Kundalini yoga utilize faculties gained through special practices, and thereby stimulate the chakras and generate abilities that are beyond the reach of normal people. I made the discovery that these special practices are none other than the special breathing techniques of Sakyamuni Buddha. The breathing techniques of Sakyamuni may be characterized as follows: Circulated Breath and Retained Breath. P118 In the preceding section, in reference to Body-circulated breath, I stated: This is the circulation of prana in the body. In other words, this is the practice of circulating prana to specific points in ones body. What points are these? And what is meant by circulating? I will return to this later. These specific points are the chakras. Circulating means following the paths of the chakras through their locations in the body. Next, in reference to Body-retained breath - Mindful retaining of prana in the body, I stated: P119 One retains and is mindful of the prana in the body and mind. Where in the body and mind does one retain and be mindful of it? And what is meant by retaining? I will return to this later.

Where does one retain and be mindful of the prana? In the chakras, clearly. For ages, the chakras were regarded as a mystery of the occult, but now it is known that the points of the chakras all coincide with the locations of the endocrine glands. A celebrated science writer, comparing the power of hormones with that of enzymes and vitamins, refers to them as magical chemicals. This is due to the fact that, depending on how they are used, hormones can produce astounding, even magical, effects. As I mentioned earlier, through special practices, masters of Kundalini yoga are able to stimulate these chakras and exhibit magical abilities. They can do this is because they are able to harness the power of the endocrine glands and their hormones.

P120 On Chart 1 on the following page, the reader may make a comparison between the endocrine glands of modern science and the chakras of yoga.

The Effects of the Chakras


As I have said, the chakras and the hormone-producing endocrine glands share the same locations, and in those locations are manifested the wonderful faculties of these hormones. Then, what kinds of faculties are exhibited by each of these chakras? At this juncture, the reader should take note of the aspects that are transmitted as the secrets of Kundalini yoga. (See figures 4 6.) P121 Chart 1 English Name 1 Root or Basic Chakra 2 Spleen or Splenic Chakra 3 Navel or Umbilical Chakra The Chakras and the Endocrine Glands Sanskrit Name Muladhara Swadhisth ana Corresponding Endocrine Glands and Organs Gonads, kidneys Adrenal glands, pancreas Hormones Testosterone Androsterone Estrogen Hydrocortisone and insulin Androgen and corticosteroids Progesterone General control of hormones of each organ

Manipura

Solar plexus, adrenal glands, pancreas, spleen,

4 Heart or Cardiac Chakra 5 Throat or Laryngeal Chakra

Anahata Vishuddha

stomach, liver Thymus, heart, lungs Thyroid, parathyroid, salivary glands

Thymic hormone Thyroxine Thyroid stimulation hormone (TSH) Parathormone, parotin Anterior pituitary hormone, brain morphine Gonadotropic hormone (GTH) Growthpromoting hormone (GPH) Pineal hormone

6 Brow or Frontal Chakra

Ajna

Pituitary gland

7 Crown or Coronal Chakra P122

Sahasrara

Pineal gland, hypothalamus

1. Muladhara Chakra This chakra corresponds to the gonads and the kidneys. When this chakra is awakened, ones physical strength will increase extraordinarily and one will have three to five times the vitality of normal people. One can go without sleep for three or four days without a problem. One is never ill, and becomes the very picture of health. People of weak constitution see all their trouble spots vanish. When Samyama is concentrated in this chakra and the energy of the chakra is activated, even the sick on their deathbeds kick off the covers and rejoin the land of the living. Men and women alike look at least ten years younger than their actual age. It is said that a man who realizes the power of this chakra, even on reaching the venerable age of eighty will possess a vitality beyond that of a thirty-year-old in his prime. On the other hand, since an intense degree of sexual desire and reproductive energy is created as well, techniques for converting that energy into Ojas, the energy of intelligence, are used when awakening this chakra. (This is also done using hormones produced via this chakra.) 2. Swadhisthana Chakra This chakra corresponds to the adrenal glands, which surge with secretions of fighting hormone and hero-hormone. P123

Fig. 4The Routes of the Prana When this chakra is awakened and its energy is activated, one is imbued with willpower and valor, and a positive, aggressive dynamism manifests inside one. No longer is one afraid or perplexed by things, and with newfound, steadfast convictions one never falters, no matter what hardship may arise. One attains superhuman physical capacities that transcend life and death. That is why we call the hormone produced here the hero-hormone. 3. Manipura Chakra In the Yoga Sutras, the scripture on the secrets of yoga, one finds the following statement regarding this chakra: P124 Through focusing Samyama upon the workings of the Nabhi Chakra (the umbilical ring), inner knowledge is revealed as to the internal structure and composition of the body. (Sutra 29, Inner Knowledge) The late Doctor Tsuruji Sahoda commented on this section as follows: The umbilical ring (Nabhi Chakra) does not refer to the hole of the navel, but rather to a mystical wheel-shaped point that is imagined to exist in its vicinity, and that is said to possess sixteen spokes. According to one theory, this is thought to be the Manipura chakra, the chakra that is third from the bottom in the system of six chakras later promulgated in Hata Yoga. Regardless, it is not a point that can be seen with the naked eye, but a thing of the astral plane. This is not the place to go into a detailed explanation of the chakras. But the indication in this passage is that since the umbilical ring is at the center of the vaporous body (the body formed of life-energy), if one carries out Samyama here, one may know the internal workings of ones body. (Kaisetsu Yoga Sutora (Commentary on the Yoga Sutras)) P125 I would like to supplement this with my personal view. While the esteemed doctor refers to it as a mystical wheel-shaped point that is imagined to exist in its vicinity, that chakra point is certainly not an imaginary one. Indeed, it does manifest a great power that might be thought of as mystical, but it is something that has been clearly ascertained by modern medical science. Medical science refers to it as the solar plexus. Also known as the celiac plexus or the arterial stem plexus, this is the major network of sympathetic nerves located at the origin of the superior mesenteric artery where it branches from the trunk of the celiac artery (see figure 5). Situated behind the stomach, its popular name is derived from its appearance:

it is a mass of nerves radiating to all the internal organs, much like the rays of the sun. Indeed, the nerves sent out from this point pass to the esophagus, stomach, abdominal blood vessels, liver, bile duct, pancreas, adrenal glands and intestines. Moreover, this plexus brings together the greater and lesser splanchnic nerves, the vagus nerve, the twelfth thoracic ganglion, the first lumbar ganglion and other nerves. It is the most important plexus (i.e., nerve network) of the bodys organs. The chakras have long been regarded as purely imaginary, mystical things. But these points on the body are quite the contrary, and as I pointed out earlier, there are deep connections between the chakras and the endocrine glands, nerve groups, enzymes and the like, and furthermore, when the chakras are actually considered from a medical standpoint, it becomes clear that they are extremely important points with vital functions. P126 As the sutra says, Through focusing Samyama, inner knowledge is revealed as to the internal structure and composition of the body. This Samyama refers to the exceptional power of concentration that is attained through special training exercises. Knowledge of the structure of the body means not only knowing the structure, but also being able to control that structure at will. When one actually focuses Samyama on this Nabhi Chakra, one becomes able to control freely all the various internal organs that are linked to the solar plexus from the esophagus and the stomach to the liver, pancreas, spleen and adrenal glands. This is also true with regard to hormonal secretion, and one gains a constant, immediate knowledge of the condition these internal organs may be in at any time, as well as the ability to correct even the slightest abnormality whenever it may occur. Moreover, now one has attained the ability to control not only ones own body, but the bodies of others as well, and as a result, one becomes able to cure people of their sicknesses instantaneously. P127 4. Anahata Chakra This chakra corresponds to the thymus, heart and lungs. Activating this chakra results in marked amplification of the faculties of the sensory organs. With this marvelous power, light rays normally impossible to see with the naked eye (infra-red and ultra-violet rays, for example) become visible, and one becomes capable of hearing sounds in the ultrasonic range. As a result, one becomes able to predict natural disasters. This is made possible via the combined activation of supersensory abilities and advanced intelligence. These faculties arise from ones ability to control ones earthly body at will, and are realized by being activated simultaneously

with the Manipura chakra. 5. Vishuddha Chakra This chakra corresponds to the thyroid and salivary glands. The sensory organs are amplified toward higher dimensions. One becomes able to communicate with sacred spirits and to hear the voices of sacred things. Moreover, one learns to assimilate things that one may have found mysterious or unexplainable into an exceptional mind- and wisdom-energy that fills the universe, and through that, one learns to listen. That is to say, even if a persons earthly body perishes, the mind-energy that was that persons possession leaves behind traces in their inhabited space, and so by matching the energy at this chakra with that of the minds vibration, one assimilates the minds consciousness and intelligence and everything ever possessed by that mind, and one makes it ones own. In other words, what is signified here is the opening of a route of intercourse with the spirit world (the four-dimensional world). P128 Fig. 5The Chakras and the Nervous System [] Upper cervical sympathetic ganglion Pharyngeal plexus Pulmonary plexus Cardiac plexus Diaphragm Splenic plexus Celiac (Solar) plexus Pelvic plexus Coccygeal plexus [] Cervical plexus Spinal ganglion of the first cervical vertebra Spinal ganglion of the first thoracic vertebra Spine Sympathetic trunk Spinal ganglion of the first lumbar vertebra Spinal ganglion of the first sacral vertebra Spinal ganglion of the coccygeal vertebra P129 Fig. 6The Locations of the Chakras

P130 6. Ajna Chakra The possession of exceptionally well-developed intelligence. The memory faculty of never forgetting anything received by ones eyes or ears. Deductive and inductive powers that enable one to apprehend any structure or system, no matter how complex, and without hesitation to analyze and make inferences from it, and to comprehend it completely and grasp its essence. Superactive creative power manifested through pure thought, rather than through the indirect thought that is language. Ultimately, one completes what is known in Buddhism as the Four Virtues Permanence, Bliss, Self and Purity and one attains the sensitivity of the Buddha. P131 7. Sahasrara Chakra This chakra corresponds to the pineal gland, the pineal body and the hypothalamus. When this chakra is activated, one attains the enlightened nature of the Buddha. In other words, it enables the perfection of ones divine nature. This chakra is also known as murdha jyoti, the light in the head. Indeed, it is said that the instant this chakra is awakened, a light manifests and glows brilliantly at this point (according to oral teachings of absolute secrecy). Via this chakra, all the other chakras are integrated and can be controlled at will. When one becomes able to control all the chakras at will, one gradually begins to transform. In Kundalini yoga, this is described as becoming one with the divine. It is said that divine spirits come to reside in this chakra, and one learns to communicate with them. The practitioner (yogi) who has perfected this chakra is called an adept, siddha (great teacher) or taraka (savior). An adept transcends the material world and is not constrained by limitations of time or space. In India, to indicate the adept status of the Buddha, the expression of his perfection of this chakra is given physical form. It is the large, hat-like protuberance seen on the top of the head in images or statues of the Buddha. It is called the nikukei, and is an expression of the degree of development of the skull when the practice of activating the Sahasrara chakra is perfected. In this section, in addition to conveying what are taught as the mysteries of Kundalini yoga, I have presented personal views of these teachings based on my own experiences. P132

The Way of Kundalini Meditation

In what manner does one activate the chakras? It is via a synergy of Conscious Mind, Respiration, and Muscles. P133 However, it would not be realistic for anyone, certainly, to just jump into Kundalini yoga training from the start. I will even go so far as to say that it would be impossible. First of all, one should start with normal meditation. So, I would hope that the reader first reads the second chapter in this book, Ways of Meditation, actually puts the information in that chapter to use, and masters the methods of normal meditation. I repeat, without starting from that base, any practice of Kundalini yoga is unrealistic. Now, what I am going to discuss from this point onward is written with the assumption that the reader has attained a certain level of mastery in normal meditation. At the same time, it is my hope that the reader will also understand that I can do little more here than give hints. Based on these hints, however, it should be possible for the practitioner who applies the meditation techniques presented over the following pages to make gradual progress into the secret teachings. P134 So, as I have just stated, the manner in which one activates the chakras is via a synergy of the Conscious Mind, Respiration and Muscles. But since both respiration and muscles are controlled by the mind (the conscious, and the subconscious as well), ultimately it is done by the conscious mind. Then, how can I acknowledge that and still lay it out as Conscious Mind / Respiration / Muscles? The reason is that whenever one employs the conscious mind, one must always make use of the energy of respiration. Why is that? One needs it to circulate the conscious mind. Circulation of the conscious mind is necessary. Then, in what manner does one circulate the conscious mind? One must also be aware that in order for breath to be circulated, it is necessary that the route of circulation manifest on its own. P135 Respiration plays an indispensable role in circulating the conscious mind. Indeed, the conscious mind could not be circulated without it. Because creating a route for the conscious mind requires a certain degree

of physical energy. The conscious mind is a formless thing, and while it is not entirely without physical energy, the energy that it does have is extremely weak. So it is necessary to increase it. And it is necessary that this is done not merely to enable circulation, but ultimately to make the mind strong so that it can activate, or powerfully stimulate, the chakras. In other words, one must engage in a certain type of conversion process in which psychological effects can be heightened to the point of creating physical effects. Herein lies the secret of Circulated Breath and Retained Breath. The energy produced via the conscious mind and respiration: Which chakra is circulated to, in what way is it circulated, and in what way is it retained? P136 This is the essential point of the Kundalini yoga of the Buddha. It is not something that can be fully conveyed in writing. I encourage the reader to receive on-site training under my guidance, or if the reader desires to study on his or her own, to engage in it while making use of my other writings as well. The way of using the muscles is even more difficult. These muscles are the muscles inside the mind. Mental muscles, in other words. It is only natural that this is a difficult task. But, in the final stages, it is absolutely necessary for awakening the Kundalini. This is the final secret teaching, and is the entrance to the tapas of the Buddha. For the tapas of the Buddha, there is no other way than to receive on-site guidance.

The Basis of Meditation Breathing Techniques


Now let us look into the reason why Sakyamuni Buddha, when he taught meditation, spoke first about breathing techniques. P137 The human mind is very closely associated with respiration. Ones mental state is expressed directly in ones respiration, and ones respiratory state is a direct reflection of ones mind. If ones mind is calmed, ones respiration will follow, and if ones respiration is calmed, ones mind will follow. Mind and respiration are in accord. Therefore, we employ an advanced technique that enables one to control the mind by controlling the respiration. Starting from this point, gradually one attains mastery of the mind, until finally one becomes able to apply ones mind

as one desires. But that is not all. Progressing a step further, one becomes able to take command of both the muscles of the body, and those mental muscles as well, and to use them however one wishes. This can be done because not only are the respiration and the mind in accord, the body itself is in accord as well. As the practice progresses, next the respiration and the mind are united with the body, and one becomes able to operate the involuntary muscles according to images created by the mind. When Sakyamuni Buddha taught techniques of meditation, it was utterly natural that he should teach them starting with breathing techniques. P138 Let us look into respiration a little more closely. Because the way we breathe, regardless of the technique of meditation, is deeply connected with the health of our bodies and minds. Respiration is Spiritus Mind and respiration are indeed in accord, I have just stated, but respiration is not only in accord with the mind, it is in accord with the body as well. If one is healthy and ones mind is stable, ones respiration will be calm and stable as well. If ones body is in poor condition, ones respiration will lose its rhythm and become unstable. When one is very tired or ill, the respiration is shallow and uneven. The same is true when one experiences psychologically severe shock. People with psychosomatic disorders or mental illnesses also suffer from uneven, abnormal respiration. Indeed, respiration is spiritus. Therefore, in meditation, the study of breathing techniques for controlling the mind begins with learning ways of correct respiration. P139 Because if one has poor respiration, there is no way one can become an adept. The body, mind and brain all receive negative influences and cannot sufficiently utilize even their most basic faculties. And that is not all. Poor respiration may jeopardize ones health; one is in danger of falling ill, and in some cases, even losing ones precious life. On the other hand, if one learns to engage in proper, correct respiration, the body becomes robustly healthy and retains its youthfulness, the mind is always bright and clear, and the brain functions with sharp intelligence. To those who need to prove this is not fabrication: try to do the opposite, and engage in poor respiration. What happens to you? First, the worst kind of respiration. This is the sort of breathing that is shallow and feeble, or even worse, the kind of respiration in which one often holds ones breath. For example, when one is lost in thought, or ones mind is weighed down with worry or anxiety, frequently one enters the state of holding ones exhaled or inhaled breath.

P140 Furthermore, when the mind is tortured by anger, envy, mental conflicts and so on, we usually tend to hold our breath on the intake. At such times, invariably ones chest becomes tense. When that happens, the thorax enters a state of strong positive pressure. What I am referring to here as positive pressure is a condition in which the internal pressure is higher than that of the atmosphere outside the body, and conversely, negative pressure is the condition of the internal chest pressure being lower than the atmospheric pressure, in which case the outside air is brought into the lungs in a natural fashion. This is the natural physiology, but when the breath that needs to be exhaled is held, whether unconsciously or not, the thorax is filled with strong positive pressure and a state is created that is extremely harmful physiologically. The flow of venous blood that should be returning to the heart is temporarily disturbed. This means that the blood circulatory system of the entire body is disturbed, and when this occurs with frequent repetition, it should come as no surprise that many of the functions of the internal organs are adversely affected. As the venous blood throughout the body becomes sluggish, hemostasis occurs, and the resulting venal overswelling causes varicose veins to appear. Moreover, what is most frightening of all is that this may trigger a cerebral hemorrhage. Continuing to forcefully hold ones breath makes the head heavy, and on top of that, leads to headaches. This is due to the increase in pressure in the brain. P141 Bulging veins on the forehead are caused by venal overswelling, which is the result of the venous blood from above the neck not making a smooth return trip back to the heart. There are innumerable cases of elderly people in this condition who get embroiled in a heated discussion and then lose consciousness all of a sudden. This is a stroke. Cerebral vein stasis causes blood congestion of the cerebral artery. The pressure inside the brain rises as a result, and the likelihood of such tragic events occurring increases. Due to straining, several times a day, or even dozens of times a day in some cases, we hold our breath and tense up the chest without realizing it. I feel that it is important to have a thorough understanding of the degree to which this condition adversely affects the living body. Exercising the Respiratory Muscles / The Damage Caused by Shallow, Weak Respiration Respiration is, in effect, the process of exchanging the gas in the lungs. For it to be carried out, the respiratory muscles must do their respiratory movement. Because the lungs themselves are not capable of taking in or expelling breath under their own power.

P142 Many people misunderstand this point. They think that the lungs are carrying out the respiration (movement). But that is not the case. The respiration movement of the lungs is carried out by the respiratory muscles. This means that a person who engages in insufficient exercise of the respiratory muscles also has insufficient respiration. Indeed, it is common knowledge that respiration plays an indispensable role in maintaining the health of the living body. When breathing stops, death occurs in short order. Have you, the reader, ever considered how detrimental it must be, over the course of a lifetime, to engage in this vital respiration in an inadequate way? This is essentially a reevaluation of the most basic, proper way of being in everyday life. The purpose of respiration movement is not merely to exchange the gas in the lungs with fresh air. Breathing also assists in the vital work of circulating the blood. When one engages in constantly shallow, weak respiration, not only does the oxygen in the blood become deficient, the bodys discharge of carbon dioxide becomes inadequate as well. In addition, there may be deterioration of the blood flow rate. P143 Consequently, when this kind of respiration is continued, the life energy of the whole body starts to drop. This inevitably leads to a decline in general health, thereby weakening ones resistance to illness and turning the body into a breeding ground for all manner of diseases. The human body is said to be composed of around sixty trillion cells. Those sixty trillion cells are all nourished and given life by the flow of blood. It is said that even cancer is deterred from organs when there is a blood flow that contains large amounts of oxygen. Cancer cells abhor oxygen. It is imperative that shallow breathing not be taken lightly. Furthermore, as I have just stated, not only is respiration deeply connected to all the bodys cells, but the movement of respiration also has strong effects on the autonomic nervous system and the hormone system, and in addition, on the flow of lymph and on conditions between the internal organs. So, first of all, one must gain mastery of a strong, robust way of breathing via strong respiratory muscles. By doing this, one builds the primary foundation needed to acquire a strong, robust body and mind, and a bright, sharp intellect. P144

Mastering the Breathing Techniques of the Buddha

The Breathing Technique of the Buddha that is used in meditation is, in a word, an abdominal breathing technique. Whenever one breathes, tension enters the abdomen. This is a respiration in which the diaphragm contracts powerfully. Essentially a border membrane made of muscle tissue, the diaphragm forms a boundary between the chest and the abdomen. When one contracts it powerfully, the organs in the abdomen are compressed from above, and like a water-filled sponge, all the blood (venous) in each of the organs in the abdomen is squeezed out and forced toward the heart. The venous blood that has returned to the heart is then sent out forcefully from the heart to the lungs. As one applies abdominal pressure when exhaling, the carbon dioxide in the large quantities of venous blood sent to the lungs is discharged rapidly from the body via diffusion. In cases of strong respiration of this kind, it is possible to measure large quantities of exhaled air. According to measurements taken by Hiromasa Muraki, M.D., for a 100cc exhalation, the amount of carbon dioxide discharged was said to be from 3 to 3.8 percent. P145 The amount of carbon dioxide in the atmosphere is around 0.03 percent, so this means that the amount of carbon dioxide discharged in such cases is over a hundred times greater. In the same experiment, for an extremely shallow respiration (150cc per breath), the amount was only 0.75 percent, one-fourth of that of a strong exhalation. In other words, only one-fourth of the carbon dioxide discharged during powerful exhalation could be released. Moreover, the amount of oxygen absorbed into the blood was below one percent. Therefore, with shallow, weak respiration, as the oxygen in the bloodstream decreases and the amount of blood-borne carbon dioxide rises instead, conditions are created that are extremely undesirable to the bodys cells. As I mentioned earlier, ones respiration always works in conjunction with the movements of the diaphragm (roughly 24,000 times over a twenty-four hour period). The physiologist Alexander Zalmanov, of the former Soviet Union, speaks of the diaphragm as a powerful pump. The diaphragm, which compresses the liver, spleen and intestines, and carries out portal circulation and abdominal blood circulation in a rhythmic manner, also enhances the functions of all the blood vessels and lymph ducts in the living body, and empties the veins and conveys the blood onward to other tissues. Zalmanov regarded the diaphragm as the second venous heart. P146 He realized that while the number of times the diaphragm moves in one minute is only one-fourth that of the heart, the diaphragms power when compressing the blood is far greater than the contractile capacity of the heart. And this pump has a much greater surface area than the heart, and a

powerful blood-pushing force. The breathing techniques of the Buddha employ this second powerful heart, as Zalmanov called it, making it stronger still and harnessing its power. In addition, these techniques are very helpful for fortifying the heart itself. As the flow of blood is increased throughout the body, the blood to the coronary artery, which nourishes the heart, begins to flow abundantly as well. The lungs too, immediately after discharging large quantities of carbon dioxide through powerful exhalation, bring equivalent amounts of outside air into the lung cells, and this air is then absorbed into the red blood cells of the capillaries surrounding the lung cells, and the oxyhemoglobin produced there is sent out to the entire body from the left ventricle of the heart. In this way, powerful respiration actively carries out both the expansion and contraction of the cells and the exchange of gases, and moreover enhances the functioning of the lungs. P147 Furthermore, in the same way as the coronary artery, the blood circulation in the brain becomes favorable as well, and mental activity is invigorated and the functions of the brain become swift and sharp. All this is perfectly natural, because a lot of oxygen-filled blood is now flowing steadily into every corner of the brain. The above may seem too good to be true, but it is no exaggeration. As I have indicated previously, all of this has been physiologically proven. We should make every effort to engage in this kind of respiration all the time, not only during meditation, but in our daily lives as well. The benefit we may gain from it is truly immeasurable. (From Hiromasa Murakis Shakuson no Kokyuho (The Breathing Techniques of Sakyamuni)) P148 Breathing Technique Training In this book, the breathing technique of the meditation that I teach is broken down into four types of breathing techniques. They are as follows: 1) 2) 3) 4) Long Inhale/Exhale Breathing Technique Long Exhale Breathing Technique Reverse Breathing Technique Strong and Short Breathing Technique (Breath of Fire)

Explained briefly, in Long Inhale/Exhale Breathing Technique (1), both the inhale and the exhale are kept as fine, long and deep as possible. One respiration may last as little as twenty or thirty seconds to as long as one minute. In Long Exhale Breathing Technique (2), only the exhale is as fine and long as possible, and the inhale is normal.

In Reverse Breathing Technique (3), contrary to normal respiration, the abdomen is drawn in on the inhale and expanded on the exhale. It is exactly the opposite of normal breathing. Strong and Short Breathing Technique (4) is also known as the Breath of Fire. One nostril is blocked with a finger, and breathing is done forcefully and shortly through the other nostril. P149 1. Training in Long Inhale/Exhale Breathing Technique In either the lotus or the half lotus position, sit straight and upright with the head and neck held in an easy and natural way. Do not strain or get stiff or overly tense. It is important to stay mellow and relaxed. To achieve this, and also to release any tension in the head and neck area, a good way is to project the forehead area slightly forward, pull the lower jaw in somewhat, and in so doing to lower the head a little. At the same time, draw in the front part of the chest slightly, project the abdomen forward a little, and without letting either of the shoulders tense up, assume a natural pose. The back should be bent slightly forward, and the capacity of the abdomen enlarged. Lightly close the mouth and lips in an easy and natural way. Lightly close the eyes as well, but leave just enough of an opening that the outside light can be sensed faintly. In other words, half-close the eyes and direct the sightline to the tip of the nose. Tighten up the anus and pull it in an upward direction. Now, start by taking in an easy breath, and then purse the lips slightly and exhale with full force. With power in the abdomen and the upper body bent over forward slightly, breathe out, out, out, until all the air is gone. P150 As I have mentioned previously, this exhalation should feel as if one is spitting out every last bit of ill will and impure spirit in ones body, and it should seem as if the pit of the stomach is going to touch the backbone. Once all the air has been exhaled, now breathe in deeply, and repeat this two or three times more. The important thing when starting this breathing technique is to be sure to let out the breath first. In the beginning, exhale, and then inhale, and then the first respiration starts. Hold the teeth together lightly, and breathe out slowly between them. The upper and lower teeth should be just barely touching. They should never be clenched tight. In a natural way, move on to Long Inhale/Exhale Breathing Technique. First of all, take in an easy breath. (This is Long Inhale Breathing.) When all the air has been exhaled slowly through the teeth, now close the lips, put the teeth together and inhale slowly through the nose. Little by little, taking ones time, bring air in through the nose.

P151 At this time, in order to keep the amount of air coming through the nose to a minimum, block the nostrils slightly and narrow the nasal cavity. When this is done, aside from the amount of entering air being lessened, there is also the effect that the narrowed walls of the nasal cavity are chafed by the air, which creates an agitation-cooling stimulus that is conveyed to the brain. Also, when breathing in, put the tip of the tongue on the frenulum (the part slightly above the gum line of the upper front teeth), at the point known as Ginko (Chinese: Yin Jiao Gum Intersection). Then, begin to inhale in an easy and natural way. When the inhale is complete, take in another easy breath, drop the pit of the stomach a fair amount, contract the anus firmly and put a modicum of power into the abdomen. When putting in this power, be sure to let a little breath escape through the nose at the same time. This is an extremely important point; if it is not done, pressure will be conveyed from the chest to the head, and there is the risk of injuring the body. People who do abdominal breathing and get headaches or suffer from visceroptosis (sinking of abdominal organs) are ignorant of this. When the Zen master Sogaku Harada Roshi did the extreme, lower abdominal inhalation Zen espoused by the priest Hara Tanzan, his head started roaring and it became hard to breathe. Moreover, he wrote that the position of his intestines became abnormal and he got extremely sick. Caution is crucial. P152 Two or three times this way, repeat contracting the anus and putting power in the abdomen. Then move on to Exhale Breathing. While putting a little more power into the abdomen and contracting the abdominal area, begin to exhale quietly as far as possible using the power of the belly. Contract the expanded abdomen until it is gradually squeezed out. At this time, while exhaling the breath, remove the tongue from its position on the frenulum, and chant the mantra in a low voice with the feeling of letting it ride on the released breath: Aum Continue to let out the breath while chanting the mantra. Calmly, slowly, let the exhale be as fine and long as possible. When the breath is completely out, the abdomen should feel sunk in, and the abdominal walls should seem to touch the backbone. One should try to exhale with that kind of feeling. P153 Once the exhale is complete, breathe in quietly through the nose again. When inhaling, put the tongue on the frenulum as before.

Once the inhale is done, continue to exhale in the same way as before. And also in the same way, while letting out the breath, chant the mantra. In this Long Inhale/Exhale Breathing Technique, it does not matter how much time it takes to complete one respiration. Only, the inhalation and exhalation should be as fine and as long as possible. 2. Training in Long Exhale Breathing Technique The previous Long Inhale/Exhale Breathing Technique is a way of breathing both on the exhale and on the inhale, as fine and as long as possible. It is only a matter of making it as fine and long as possible, and it does not matter how much time it takes to carry out that fine and long respiration. However, in the following Long Exhale Breathing Technique, time is used as a guideline. The respiration of a healthy adult in a calm state is said to be about eighteen times per minute. P154 In general, the inhalation time of a person with a weak constitution is extremely short. The respiration of people with serious illnesses is hard, shallow and short. Even those who do not have weak constitutions and are in fine health will feel their breath speed up rapidly when excited, extremely angry, frightened or sad, or whenever the mind is agitated. When one flies into a rage and loses the ability to speak clearly, it is because the respiration is too fast and tense. The mentally ill also suffer from rapid respiration. Any person whose respiration exceeds twenty-five or thirty times per minute is clearly in an abnormal state or suffering from a psychosomatic disorder. Psychiatrists will often use the speed of a patients respiration as a criterion when making a diagnosis. In this Long Exhale Breathing Technique, the speed of respiration is slowed to only three or four times per minute. The respiration may be carried out the same way as in Long Inhale/Exhale Breathing Technique. But slowing the respiration down to three times per minute is not possible through normal breathing techniques. The key is to keep the exhaled breath smooth and unbroken, as fine and as long as possible, and to keep the inhaled breath much the same as in normal respiration. P155 When one masters this breathing technique, it becomes possible to breath as little as once per minute. The training time should last from thirty minutes to one hour. 3. Training in Reverse Breathing Technique As the name implies, Reverse Breathing Technique is carried out in exactly the opposite way from normal respiration.

That is to say, in natural respiration, one expands the abdomen when breathing in, and one contracts the abdomen when breathing out. This Reverse Breathing Technique is exactly the opposite. In other words, one contracts the abdomen on breathing in and expands it when breathing out. So, this is a breathing technique that is contrary to nature. Why do we engage in such a breathing technique that is against nature? Because there are many benefits to doing so. These benefits are realized by utilizing the diaphragm to near the limits of its capacity. P156 After giving it some consideration, one might suppose this feat of exhaling while expanding the abdomen is quite impossible. But it can be done. It is possible to carry this out by activating the diaphragm, which forms the boundary between the thorax and the abdominal cavity. Normally, breathing is not subject to voluntary control but instead operates autonomously, and the chest and the belly are left to act together as a pump when one breathes in and out, but when one is attempting a non-natural type of breathing such as Reverse Respiration, activating the diaphragm is the only way. In normal respiration, the upper/lower breadth of the diaphragms movement is no more than four to six centimeters. Through Reverse Respiration, however, it can expand more than ten centimeters! The maximum upper/lower breadth of the human abdominal cavity, regardless of the length of the torso, is estimated to be about thirty centimeters at most. Within that thirty-centimeter breadth, the diaphragm can move up and down more than ten centimeters. The effects of that movement are truly astonishing. When the diaphragm goes down, a great positive pressure is exerted on the organs inside the abdomen, and when the diaphragm goes up on the other hand, the organs are put under a great negative pressure. P157 So, through this breathing technique, the organs inside the abdominal cavity are moved with great force and stimulated. What positive effects does this have? I will go into this in greater detail later, in the discussion of actual meditation practice, but first I would like the reader to attain thorough mastery of the three basic breathing techniques presented in this chapter. P158 P159

Chapter 4 The Meditation Technique of the Magic Kundalini Pearl


P160

Conferment of the Kundalini Pearl


First of all, you have to be granted the Kundalini Pearl by a master or guru. This Kundalini Pearl will give you a marvelous potency akin to magic. On reading this, there may be some who will scowl at the word magic, and say this must be some sort of bluff or sham. But it isnt. This is something I discussed in the previous chapter. In the section entitled The Gushing Springs of Energy Inside the Human Body, I stated: A celebrated science writer, comparing the power of hormones with that of enzymes and vitamins, refers to them as magical chemicals. P161 That science writer is Bruce . In the chapter entitled The Precious Chemicals of the Human Body in the book, The Body Victorious , we find the following statement: One of the most vital aspects of these substances was first discovered only a few years ago. These three substances are hormones, those powerful chemicals secreted by the endocrine glands; enzymes, which transform one chemical into another; and vitamins. These magical chemicals maintain a wonderful balance between various powerful faculties that may well have destructive effects if left uncontrolled. Of these three chemicals, the vitamins must be brought in from outside, but the other two substances, hormones and enzymes, are produced inside the human body. Indeed, they must be produced inside the body. P162 So Let us say that I, the guru, am now going to grant the Kundalini Pearl to you, the reader. It is a beautifully radiant pearl of dappled beige and pink and ivory, slightly less than a centimeter in diameter.

You will use this to produce and call forth at will whatever hormones you desire. These hormones will give you marvelous powers that are akin to magic.

Body/Mind Stabilization and Brain Enhancement: The Manipura Chakra Meditation Technique
P163 First, assume lotus position (or half lotus position, or for those whose can do neither, sitting in a chair is fine.) Then, Long Inhale/Exhale Breathing Technique (approx. 3 to 5 minutes). Then, Long Exhale Breathing Technique (approx. 3 to 5 minutes). Then, meditate. Hold the Kundalini Pearl you have received from the guru in your mouth. Place the Pearl on the point called Ginko (Yin Jiao, see fig. 7). Then, proceed from Long Exhale Breathing Technique into Reverse Breathing Technique. P164 Then, move the Pearl from Ginko to under your tongue. Then, from under your tongue, insert the Pearl into the chakra prana route. The chakra prana route is a tube (prana tube) roughly a centimeter in diameter. It can be thought of as a thin, flexible straw. In its natural state, it is blocked, but through training, the prana-conveying Routes of the Prana can be opened. It has a vivid red, blood-like color. Then, riding on the Long Exhale Breathing, move the Pearl gradually in a downward direction. Steadily, move it from Shosho (Cheng Jiang) to Danchu (Shan Zhong), from Danchu (Shan Zhong) to Shinketsu (Shen Que, at the navel), and from Shinketsu to Kikai (Qi Hai) and Sekimon (Shi Men). Do Long Exhale Breathing about 10 to 15 times, and bring the Pearl to Sekimon (Shi Men). Then, at Sekimon, do Long Exhale Breathing about 5 to 10 times. (Or as many times as desired.) The Pearl now has expanded to three times its original size, and gradually begins to radiate light, shining brightly. (See the frontispiece for a color representation.)

P165 Fig. 7Ginko (Yin Jiao) Then, Reverse Breathing Technique. Gradually, the brightness of the Pearl dims, and it returns to its original size. Then, riding the Reverse Breathing, gradually the Pearl begins to rise. Do about 10 to 15 times, and bring the Pearl back to its original position at Ginko. Then, Long Inhale/Exhale Breathing Technique. Do 10 times, and while maintaining the respiration and rolling the Pearl on the tip of the tongue, deposit it in Ginko. Finish the sitting. P166 The Marvelous Effects of this Meditation Technique The effects of this meditation technique may well be thought of as magical. Now, where do these effects come from? The simple explanation is that these effects are created by the stimulation from the diaphragm to the solar plexus, which is the center of the autonomic nervous system, and the stimulation of the Manipura chakra, which causes the secretion of hormones. The following are examples of these effects. 1. Full activation of the bodys metabolism The functioning of the lungs is enhanced, and large quantities of oxygen, much more than ever before, are brought into the bloodstream and conveyed throughout the body. P167 2. Promotion of muscle development When the metabolism is activated, structures throughout the body are naturally strengthened as well, which has the further benefit of increased muscle development. In particular, the muscles of the internal organs are strengthened. 3. Stabilization of nerve functioning Nerve functions become stabilized as a result of the stabilization of the autonomic nervous system. The autonomic nerves (visceral nervous system) are involuntary

nerves that control all the internal organs, glands and blood vessels. These nerves regulate the various functions of these organs automatically and are referred to using the term autonomic (i.e., not under the voluntary control of the individual). The autonomic nerves possess the following two characteristics: One, automatic functioning without conscious purpose. Two, these nerves always have two divisions, sympathetic functions and parasympathetic functions, and are subject to their respective rules. P168 The autonomic nerves for any internal organ are always activated and regulated by these two types of functions the sympathetic and the parasympathetic. The actions of these nerve functions are extremely subtle and are carried out in complementary opposition to each other. Whenever nerves are excited by the sympathetic function and the blood vessels contract, the parasympathetic function will restrain the heart and dilate the blood vessels. In other words, the sympathetic function acts as an accelerator in the body, and the parasympathetic function acts as a brake. When the sympathetic nerves are under strain, the body will enter an excited state, and when the parasympathetic nerves are under strain, that excitement will be suppressed. This means that when there is too much strain on either of them, the body will become ill. Therefore, by keeping a balance between these two reciprocal functions, one can maintain fine heart movement and proper blood vessel size. All such functions are performed without conscious purpose and completely outside of ones consciousness, but then, whenever that harmony is destroyed, illnesses of all kinds will begin to appear. P169 What destroys that harmony, apart from sickness, or factors arising from failure of the internal organs themselves, is often something primarily psychological. When conditions of psychologically excitement, such as intense worry, anxiety, sorrow, fear or rage, lead to disturbances in the mind and body, that disturbance is conveyed via the pituitary gland (the center of the internal secretion organs) to the sympathetic autonomic nerves of the adrenal glands, and powerful agitation-causing substances such as adrenaline and noradrenaline (adrenomedullary hormones) and sympathin (a substance released from sympathetic nerve endings) are secreted from the adrenal cortex and medulla and the nerve endings. This is the bodys self-defense mechanism for dealing with intense worry, fear or the like. When such psychological stimulation continues, however, hypersecretion of the adrenaline system occurs.

Hypersecretion of the adrenaline system inhibits gastrointestinal activity, contracts the blood vessels and raises blood pressure. Furthermore, glycogen, an important source of energy in the liver and the muscles, is wastefully broken down into glucose, and as a result the amount of sugar in the blood increases, which causes hyperacidity and is extremely taxing to the mind and body. P170 This is what is known as stress, and this stress leads to psychosomatic disorders. The endocrinologist Hans Selye, who was renowned for his study of stress, went as far as to assert that all actual disorders, including dissociative disorders, are psychosomatic. In this regard, the form of meditation presented here has the effect of stabilizing the autonomic nerves. This form of meditation achieves this by creating a constant pressure on and stimulation to the solar plexus (located in the abdomen, in the region behind the stomach), which is the center of the autonomic nervous system. In other words, this meditation applies a great deal of force on the internal organs and moves and jostles them around. In effect, the autonomic nervous systems central nerve bundle, the solar plexus, is massaged. As a result, the autonomic nerve functions become active and stable. That is to say, normally, whenever one experiences psychological shock, the sympathetic nerve functions result in the hypersecretion of adrenaline and other powerful agitation-causing substances. The practitioner who engages in the breathing techniques of this form of meditation counters this, via the control ability he or she has attained, by automatically relieving that tension and agitation through the activation of parasympathetic nerve functions and the hypersecretion from the nerve endings of the contrastimulant acetylcholine. As a result of these effects, the blood vessels dilate and the blood pressure goes down, and as the psychophysical agitation fades, both body and mind become stable and relaxed. P171 4. Full activation of blood circulation The last important aspect of this meditation that I will discuss here is that it fully activates the circulation of the blood. Blood with fully activated circulation conveys large quantities of oxygen throughout the body, activates the metabolism and strengthens the muscles and bones. Without exception, the human body has but one heart, and although the amount may vary depending on the person, this body contains around four liters of blood. And the heart acts as a pump and conveys this blood throughout the body.

This statement is perfectly common knowledge and scarcely needs to be said, but it seems that one heart cannot manage this task alone. To be precise, having only one heart is not enough. P172 The reason for this is as follows. While one might imagine that four liters of blood is all flowing throughout the body and completely fulfilling its role, in actuality, in some cases nearly two-thirds of that blood stays inside the abdominal cavity and becomes old, stagnant blood, which is a source of illness. It is assumed that we humans evolved from quadrupeds. Millions of years ago, our ancestors lived an arboreal existence, swinging about from tree to tree and shrieking cacophonously, when one day, on the African savannah, they came down. In the tall grasses of the savannah, they could not see far on four legs, and they learned to stand on their hind legs in order to be able to defend themselves. And when that happened, their mandibles widened, their eyes became able to see great distances and their brains began to develop. While this is certainly a wonderful event, the internal organs do not transform quite as easily, and as they are simply mounted on ligaments, weak-bodied people are prone to visceroptosis (sinking of abdominal organs). Furthermore, humans have had only one heart since that time of the quadrupeds, and as the pump that conveys blood throughout a body that now stands erect, that heart is constantly overworked. P173 The Japanese word for artery, a blood vessel that sends out the blood from the heart, domyaku, is made up of two ideograms: do movement and myaku pulse. Just as the ideograms imply, the domyaku (arteries) move on their own pulse and work to push along the blood. This is not the case with the veins, however. The Japanese word for vein is jomyaku, an apt naming that literally means quiet pulse. The arteries, as I have just said, move on their own to send out blood from the heart. The veins, on the other hand, are the blood vessels that send blood back to the heart, but these veins are themselves motionless and require the heart-pump to convey the blood through them. The blood in these veins is a dark red, impure blood containing carbon dioxide and other waste products collected during circulation through the body. (The veins for lung circulation, however, contain oxygen-rich arterial blood, which is pure and scarlet-red.) In a word, the work of moving both the arteries and the veins and circulating all the blood through the entire body is too heavy a load for one heart to carry out.

Thus, the organs inside the abdominal cavity and elsewhere in the body hold stagnant, impure blood that is filled with waste products. P174 Except for special cases such as radioactivity damage, physiologists speak of the condition known as anemia (from Greek: without blood) as rarely the result of there being too little blood in the body, but rather, in most cases, merely due to there being too little blood flowing. The breathing techniques of this form of meditation function to return almost all of that stagnant, impure blood back to the heart and lungs. These breathing techniques are carried out by firmly tightening up the abdominal muscles. Moreover, it is done without moving the chest, but by applying the abdominal muscles to raise and lower the diaphragm and expand and contract the lungs. As such a task cannot be performed by the lungs alone, one applies the respiratory muscles and then assists the lungs by tightening up the abdominal muscles as well, and in this way the blood sitting inside them is sent back to the heart. And then, by firmly lowering the diaphragm and applying a strong pressure in the abdomen, the blood sitting in the internal organs is sent back to the heart as well. In other words, in this way, the heart is enabled to fulfill its role. Now, as I mentioned earlier, the celebrated physiologist of the former Soviet Union, Alexander Zalmanov, referred to the diaphragm as a powerful pump and called it the second venous heart. P175 This meditation technique uses this venous heart. This fact alone hints at the marvelous benefits of this meditation technique, but it is taken one step further via the addition of the hormonal secretion of the Manipura chakra. As shown in Chart 1, the Manipura chakra acts as the general control for the hormones of each organ, including the adrenal glands, the pancreas, spleen, stomach, liver and other organs. In other words, this chakra has the function of carrying out well-balanced secretion of the hormones required by these organs. Indeed, there is little doubt that this meditation technique can have rather magical effects. But these are not the only benefits of this meditation technique. There is also the fact that this method directly enhances the brain. Some may say that I am overzealous in singing the praises of this meditation technique. But everything that I am discussing here is based on very recent scientific theories. P176 The Intestine Is a Small Brain

The walls of the intestinal tract are spread with layers of nerves. Their combined weight is said to rival that of the spinal cord. Utilizing this immense nerve group, the intestines work via their own automatic control system, both in close communication with the cerebrum and independently. Even when anesthetic is applied, the intestines continue to operate normally. Without receiving instructions from the cerebrum, they work automatically and maintain activity in a regulated manner. Professor Tsuneo Fujita of Niigata University School of Medicine refers to the gastrointestines with the nickname the small brain. Prefacing his discussion by speaking of it as a slightly reckless hypothesis, Professor Tsuneo Fujita offers the following explanation: The brain came into being from the intestines. As with the hydra, in the beginning, animal bodies consisted primarily of intestines. I think that the nerve cells and paraneurons inside the intestines eventually gathered in the area around the mouth and formed ganglia, and that developed into the brain. P177 The brain was created from the intestines. And even now, the intestines continue to put parts of the brain to work, sometimes by communicating with the cerebrum and sometimes independently. According to Professor Shigeru Kobayashi of Yamanashi Medical University, who has been researching the plexa of the intestinal tract, The plexa of the intestines are the originators of the brain. The forms of those primitive plexa are still retained. So, understanding the nervous system of the intestines is linked to understanding the brain. Indeed, understanding the nervous system of the intestines is linked to understanding the brain. I would like to modify this statement of Professor Kobayashis with my own perspective, gained through the experience of meditation practice, as follows: Stimulating the nervous system of the intestines is linked to stimulating the brain. (The quotations on these two pages are from Kyoi no Sho-uchu Jintai 3: Shoka Kyushu no Myo [I Cho] (The Universe Within The Human Body 3: The Miracle of Digestion and Absorption [Stomach and Intestines]), a television program produced by NHK (Japan Broadcasting Corporation).) P178

Inspiring Indomitable Drive: The Nucleus Accumbens Meditation Technique


Right, Im gonna do it! Nothing can stop me! Ill follow through, no matter what!

Quite a few people declare such statements internally over and over again, only find themselves completely without drive or motivation when the time comes to act. How can I go on like this? Everyones going to forget about me. No matter how you reproach yourself, still the motivation never comes. When motivation never comes, theres nothing you can do about it. And you begin to fall by the wayside of life. Some may look at you with pity in their eyes, as if to say, you can make it if you try, while others may react by sniggering, What a slacker. This only creates more stress, and soon the motivation never comes at all. P179 You could tear your hair out and feel totally at a loss for what to do with yourself, but no matter how much you fret about it, nothing changes, it cant be helped. The human mind is generally made up of reason on one hand and emotions on the other. But no matter much reason might seem necessary to inspire ones drive, if emotion does not become that drive, it never even gets started. And conversely, when one has the emotion and really wants to do something, no matter how much reason tries to put on the brakes, there is no stopping it. So, as much as reason kicks and struggles, it is the emotion that makes that feeling of drive come through, so one just has to wait for it. Of course, reason may make the effort to persuade emotion, but it is ultimately up to emotion whether or not to accept it. As the old saying goes, P180 You can lead a horse to water, but you cannot make him drink. As long as the horse does not feel like drinking the water, it isnt going to drink it, no matter what you do. Well, is there just no way? There is. Within the limbic system inside the brain, there is a part called the nucleus accumbens. A person who receives stimulation here will be inspired with drive, like it or not. The problem, however, is that its not enough to merely inspire ones drive. If one gets motivated to the point of running around recklessly and taking on things that are over ones head, that will only cause a lot of trouble. This meditation technique counteracts this tendency and inspires in one an unwavering drive to follow through, no matter what it takes, and to accomplish the things one has to do. P181

First, assume lotus position (or half lotus position). Then, Long Inhale/Exhale Breathing Technique (approx. 3 to 5 minutes). Then, Long Exhale Breathing Technique (approx. 3 to 5 minutes). Then, meditate. With the tip of your tongue, remove the magic Kundalini Pearl that was stored in Ginko, and place it under your tongue. Then, Reverse Breathing Technique While maintaining this breathing technique, guide the Pearl into the chakra prana route. P182 Then, riding on the Reverse Breathing, move the Pearl gradually in a downward direction. With about five breaths, bring the Pearl to the Manipura chakra at Sekimon. Then, at Sekimon, the Pearl swells about twice in size, and gradually begins to radiate light and shine brilliantly. (Breathing technique, about five times.) Then, the Pearl returns to its original form. (Continue Reverse Breathing Technique.) Then, returned to its original state, the Pearl travels upward on the chakra prana route. (Continue this breathing technique.) Then, the Pearl arrives at Ginko, and continues traveling upward further still. Then, the Pearl travels up the chakra prana route to Datan (Dui Duan), Suiko (Shui Gou) and Soryo (Su Liao). P183 Then, the Pearl penetrates at the point of Shintei (Shen Ting) and proceeds toward the center of the brain. Then, the Pearl reaches the basal ganglia of the limbic system, and then comes to a rest in the part of the basal ganglia called the nucleus accumbens. (See the frontispiece for a color representation.) At this time, the Pearl swells about one and a half times in size, gradually

begins to radiate light, and shines brilliantly. (Repeat Reverse Breathing Technique as many times as desired.) Then, gradually, the brightness of the Pearl dims, and it returns to its original size. Then, riding the breathing, gradually the Pearl begins to rise, enters and descends on the chakra prana route, and returns to its original position at Ginko. Then, Long Inhale/Exhale Breathing Technique. Do the breathing technique about 10 times, and while harmonizing the respiration, roll the Pearl on the tip of the tongue and deposit it into Ginko. Finish the sitting. P184

The Limbic System of the Fighting Brain


If one were to classify the workings of the life of a human being in terms of the functions of the brain, it would look something like this: The aspect of being alive, the basic embodiment of life, is handled by the spinal system of the brain stem; the aspect of living life powerfully by the limbic system; and the aspect of living life well and that aspect which only we humans acquire, living life rightly, by the neocortex. In other words, the living of a human beings life is to live life powerfully, well and rightly, but it goes without saying that none of these three aspects should ever dominate. And so, when these three aspects are well controlled, regulated and kept in balance, both the individual and society as a whole are stabilized, and peace and happiness are maintained, but when this balance is destroyed, the individual becomes unhappy and society is beset with instability. P185 Now, when we search for the part of the brains functions that handles the Being alive Reflex thereof), we find that this matter Stem / Spinal awakening of ones drive (or lack activity / regulatory function Brainis under the System domain of the limbic system. In other words, not having any drive when it is most needed means that there is a deficiency of this living powerfully part.
Powerfully Instinctive / emotional behavior Limbic System

Chart 2 The Workings of Human Life Living life


Well Adaptive behavior Neocortical System Rightly Creative behavior

P186 The limbic system is a group of cells located in the center of the brain directly over the brain stem. It is thought to have formed at some point two or three hundred million years ago. While this part of the brain has the function of maintaining basic homeostasis (the state of equilibrium within the body), it is also deeply involved with sexual desire, fight-or-flight self-defense behavior, and emotional responses that relate to reproduction and survival. In other words, the limbic systems functions are responsible for the four basic behaviors associated with survival: eating, fighting, escaping, and bearing children. Indeed, that a miniscule drop of amoeba in the primordial ocean, which developed all the way to become a fish, then eventually crawled out onto the land, and with all odds against it, surviving countless natural disasters, overcoming every kind of crisis of existence, winning out against poor food supplies, limited sexual partners and innumerable rivals, could last so long and progress step by step until it became the human being, is all thanks to the powerful, instinctive, environmental adaptability of the limbic system. Actually, if it were not for the assistance afforded by this faculty, we would probably still be swimming with the dolphins in that primordial ocean, or noisily swinging from branch to branch in the jungle. P187 All the ones who didnt have any drive were sunk deep into the primordial

oceans and jungles. And then, the same thing holds true today. People who dont have any drive are left behind in the urban jungle. Wake up that drive! No matter how hard it is, dont get discouraged! The nucleus accumbens in the limbic systems basal ganglia is the fight center that awakens ones drive. However, while the limbic system is the brain for living powerfully, it is not set up to handle the living well and rightly. Its fine to stimulate the nucleus accumbens and awaken ones drive, but it will lead to trouble if one doesnt think of the consequences and lets it just run amok. As I said before, balance is vital. This is a complete meditation technique that is practiced in combination with the Manipura chakra meditation technique, which transforms the practitioner into a deeply contemplative belly person. I would like to warn the reader, however, that any theory that says it is fine to simply stimulate the nucleus accumbens in order to awaken ones drive is a dangerous one. P188

A Hymn of Joy
Life isnt always rosy. Rather, its just continual suffering, isnt it? What we call Shikuhakku (The Eight Sufferings). As the woman poet Fumiko Hayashi wrote, The life of a flower is short Painful things alone are many P189 But can we not lead this life with joy somehow? As the Buddha taught, Desire is the root of all suffering. Banish desire. But retiring from the world and living a life of monastic seclusion is quite another matter; for those of us who live in society, having proper desires is not something that can be denied. To fulfill ones duties as a member of society, to love and nurture ones family as an active member of that family, and to lead a full life as a human being. Perhaps these are minimal, proper desires. Even these minimal, proper desires, however, often create all kinds of barriers around one and lead to harsh, bitter experiences. But do not get disheartened. Rise tomorrow with new hope. Rise with joy for that hope of tomorrow. One has to rise up, but dragging along sadness and worry when one rises up is negative.

P190 Think it over. There isnt anything more wonderful than being alive, is there? Be thankful for being alive, have joy in being alive, and rise up. Tomorrow cannot be bought with money. As long as one is alive, anything is possible. Crisis can be opportunity. Lets lead life today with joy, and greet tomorrow with joy. Here is a meditation technique that makes ones heart overflow with joy. Your life will always be rosy!

Make Life As Enjoyable As Can Be with the Joyful Ajna Meditation Technique
First, assume lotus position (or half lotus position). P191 Then, Long Inhale/Exhale Breathing Technique (approx. 2 minutes). Then, Long Exhale Breathing Technique (approx. 5 minutes). Then, meditate. With the tip of your tongue, remove the magic Kundalini Pearl that was stored in Ginko, and place it under your tongue. Then, Reverse Breathing Technique. While maintaining this breathing technique, guide the Pearl into the chakra prana route. Then, riding on the Reverse Breathing, move the Pearl gradually in a downward direction. With about five breaths, bring the Pearl to the Manipura chakra at Sekimon. P192 Then, at Sekimon, the Pearl swells about twice in size, and gradually begins to radiate light and shine brilliantly. (Breathing technique, about five times.) Then, the Pearl returns to its original form. (Continue Reverse Breathing Technique.)

Then, returned to its original state, the Pearl travels upward on the chakra prana route. Then, the Pearl arrives at Ginko, and travels upward further still. Then, the Pearl travels up the chakra prana route to Datan (Dui Duan), Suiko (Shui Gou), Soryo (Su Liao) and Shintei (Shen Ting). Then, the Pearl penetrates midway between Zencho (Qian Ding) and Hyakue (Bai Hui) and proceeds toward the center of the brain. P193 Then, the Pearl reaches the pituitary gland and comes to a rest in the Ajna chakra. At this time, the Pearl swells about twice in size, gradually begins to radiate light, and shines brilliantly. As the shining light grows stronger, the secretion of anterior pituitary hormone and brain-produced morphine-like endorphins increases as well. (Repeat the breathing technique as many times as desired.) Then, gradually, the brightness of the Pearl dims, and it returns to its original size. Then, riding the breathing, gradually the Pearl begins to rise, enters and descends on the chakra prana route, and returns to its original position at Ginko. P194 Then, Long Inhale/Exhale Breathing Technique Carrying out the breathing technique about 10 times, bring the respiration back to normal, roll the Pearl on the tip of the tongue and deposit it into Ginko.

The Morphine in the Brain


There is a morphine-like substance that is secreted in the brain. Morphine is the main active ingredient of opium, which is extracted from the seeds of the opium poppy. This extract of the opium poppy has been used for thousands of years for relieving pain and for obtaining intense pleasure. In both pain and pleasure

there lies a great energy that spurs humans to action. So it should come as no great surprise that this substance, which both eases pain and produces extraordinary pleasure, should have played such a major role in human history, from ancient times to the Opium Wars of China and to the heroin addiction of todays world. P195 However, it is quite a surprise to learn that this same substance is produced within the human brain. In 1975, John Hughes and Hans Kosterlitz of the University of Aberdeen in Scotland were the first to discover this substance. They succeeded in extracting, from the brain of a pig, a substance with the same effects as morphine. As the process was extremely complicated and required a huge quantity of brains, the two scientists received contributions of over two thousand pig brains from slaughterhouses around Scotland, and from that they were able to isolate a small amount of this substance. They called it enkephalin, the Greek word for the cerebrum. (Enkephalins are peptides, which are amino acid proteins.) Later, there was the discovery of endorphins, which have more important functions than the enkephalins. These substances resemble morphine as well. P196 But why is this morphine-like substance produced in our brains? Research on animals has shown that in times of stress, this substance is released into the bloodstream mainly by the pituitary gland, which is located at the base of the diencephalon, or interbrain. This is explained as being for counteracting stress-related pain. Studies of childbirth indicate that as labor approaches, the blood endorphin concentration in the mothers body rises rapidly, and during the actual birth, it is ten times the normal level in both mother and child. This is a manifestation of the phenomenon of the mother attempting to protect her child from the pain and stress her body is experiencing at that time. Endorphins not only ease pain, they also act to generate feelings of pleasure and joy. Long-distance running, skydiving, mountain climbing and other demanding sports are thought to cause the production of this substance and the expression of narcotic effects. A common example of this is the runners high experienced by serious runners. P197 Runners refer to a powerful feeling of joy or sense of great happiness created when engaging in long-distance running at a fixed rhythm. This is the

morphine effect. This is thought to be the reason for the addictiveness of running and similar sports. The discovery of these substances created great shockwaves that continue to affect our conventional system of values. Because until this discovery, it was thought that a person always acted in order to obtain some real reward. There is a part of the brain known as the reward system. It is said to be located in the vicinity of the medial forebrain bundle in the hypothalamus, around which there is believed to be reward system circuitry. It was thought that what causes our behavior was the functioning of this reward system circuitry. Moreover, it was believed that there were sure to be great changes in the way we learn behavior and thinking. Because it was thought that behavior is learned so that the reward system may operate in conjunction with that behavior. P198 Apparently, the reward system extends to the frontal lobe as well, passes through the hypothalamus, and has a neural circuitry that reaches as far as the diencephalon and the medulla oblongata. The neurohormones that are supposed to run this circuitry are the catecholamines, in particular noradrenaline and dopamine. Furthermore, dopamine was already regarded as being more deeply connected to this reward system than is noradrenaline. Then, the endorphins and enkephalins and other morphine-like substances were found to strengthen the reward system. At that point, scientists began investigating the relationship between these substances and the reward system. But what are the rewards of such activities as climbing the perilous high Himalayas or navigating to the Arctic Circle? What reward is to be gained by bursting ones lungs running the interminable kilometers of a marathon? Is it money and fame? While money and fame may be a factor, surely that is not the only reason people undertake such dangerous challenges. P199 What is more, some people will climb mountains and go deep-sea diving even when there is no fame or money to be gained. And others will sit alone in deep mountain valleys and devote themselves wholeheartedly to the pursuit of truth. What are the rewards of these activities? Psychologists explanations of this always reach an impasse at this point. It becomes impossible to accept the reasoning that a given behavior only takes shape when there is a reward (stimulation) from outside. In such cases, what on earth could be the reward? The answer, essentially, is that there is a self-stimulating reward system. There is a reward system that is internal. Then what is that reward?

Wouldnt it be a sense of satisfaction? P200 Humans have long been regarded as creatures that act in pursuit of externally based rewards. And it was never so. Because humans are creatures that have progressed through the operation of internal impulses and the pursuit of a sense of mental satisfaction. What are these internal impulses? They are nothing less than ideas and ideals and dreams. The joyful meditation technique I teach stimulates the Ajna chakra (the anterior pituitary gland) and releases endorphins. Moreover, what is unique about this method is that stimulation is applied not only to the Ajna chakra (the pituitary gland), but is carried out in conjunction with that of the Manipura chakra.

The Key to this Meditation Technique: Circulating is Vital


In Kundalini yoga, it is normally rare to utilize only one chakra. While an extremely advanced practitioner may sometimes concentrate the conscious mind on a single chakra point as needed, usually several chakras are used together. This is, in other words, what Sakyamuni called circulating. This may be seen to be a truly extraordinary technique. P201 For example, as Shigeo Haruyama states in his major bestseller, Nonai Kakumei (In-Brain Revolution (A Great Revolution in the Brain World)): There is the tendency, for example, to think that whether one responds to an external stimulus as uncomfortable or pleasant, since it is merely on the level of abstract thought, no burden is created. People often say things like, I was only thinking, so its okay, probably because they feel that such thinking creates no burden whatsoever and that they can go about doing whatever they please. But that thought is materialized in the brain, becomes a chemical reaction and causes something to happen. Thinking does require energy, after all. Normally we go about our lives without paying attention to such things, but in order to engage in activities such as studying, for example, a great deal of energy is consumed in the brain. P202 The act of thinking of something as uncomfortable or pleasant, with its inevitable consumption of energy, is essentially the same as the activity of studying.

Whenever energy is used, a phenomenon occurs in the brain in which a protein known as POMC is broken down. When one thinks of something as either uncomfortable or pleasant, the way this protein is broken down differs, and this is a fact of great significance. Even when one is under stress, if one takes it in a positive light and thinks, Okay, another test, the protein breaks down and becomes what are known as corticosteroid hormones. This hormone functions as a physical stress-relieving agent. It also breaks down into endorphin. -endorphin has the function of reducing psychological stress. It is an amazing but established fact that when one thinks of something as pleasant, the psychological stress reliever -endorphin is emitted. And conversely, when one thinks of something as uncomfortable, neither -endorphin nor corticosteroid hormones are emitted. The protein is broken down into other substances. P203 These substances, noradrenaline and adrenaline, in addition to being toxic on their own, also generate free radicals, which are even more toxic. So, regardless of the form a stimulus may take, there is not the slightest benefit to reacting to it with a negative way of thinking. So, it seems that simply stimulating the pituitary gland, secreting endorphins and getting a taste of joy is just like injecting morphine to escape pain. There has to be something to support the joy. It is the combined activation of the Manipura chakra. As shown in Figure 5 and Chart 1, the Manipura chakra acts as the general control for the hormones in the solar plexus and in each organ, including the adrenal glands, the pancreas, spleen, stomach, liver and other organs. This is how the secretion of the corticosteroid hormones Haruyama refers to is administered. P204 In other words, this chakra creates physical conditions that are optimal for the secretion of endorphins. Haruyama would probably express it like this: Manipura chakra Physical stress relieving agent (corticosteroid hormones) Ajna chakra Reduction of psychological stress (endorphins, hormones) But no matter how much one might have pleasant thoughts within ones mind, if there is a lot of stress, one will not be able to carry it out. This meditation technique is one of creating of corporal conditions that make that sort of unstable mind think positively. I have given these hormones the name joyful hormones. The joyful

meditation carried out using these hormones is a meditation that progresses in search of an abundant pathos and, within a state of bliss overflowing with joy, an ideal, elevated sense of satisfaction. P205

A Martial Arts Meditation Technique for Repelling All Kinds of Bullying


It seems that bullying is very popular these days. It happened even back in my grammar school days. There were the bullies and then there were the bullied. But the lines were always clearly drawn. It wasnt the nasty, insidious sort of behavior we hear about today. In any case, there were almost no children whod say they werent going to school because theyd get bullied, or anything like that. A child who had the guts to say such a thing would get their fathers fist right then and there. In other words, the biggest bully of all was ones father. P206 Nowadays, not only are there no more fathers like that, the fathers themselves are getting bullied too, so it seems theres nothing that can be done about it. But what is this disturbing trend? Well, if one can adopt a dignified attitude that keeps the bullying at bay, I think all those bullies will just stay away. When I was in grammar school, there was small, frail-looking boy two years below me. He was the typical bullied child. He was everyones punching bag. But then, in fourth grade, he started coming to kendo. Three or four months later he graduated from being a bullied child. No one ever bothered him again. The reason was that, practically overnight, there was a kind of cool and confident air about him that had never been there before. I think it was because during kendo practice, one got used to being hit. Not only would one get hit on the face mask, the body protector and gauntlets, the blows from the bamboo sword would come raining down on the elbows, upper arms and thighs as well. It wasnt the fault of the attacker, but when they shouted Torso! and struck down, the sword would miss and land on an elbow or a thigh. One would get bruises all over ones body on practice days. P207 When the attacker shouted Face! one couldnt just close ones eyes, of course. One would keep the eyes open and take the blow or ward it off, and then return it. Getting beaten can get rid of anything.

Naturally, soon enough one thinks, well, Im getting hit, so lets start hitting back, and one starts assuming that pose. It might seem rather unsettling to the one doing the bullying. Simply put, isnt the bullied child someone who is an easy target, or who has something about them that is tempting the bully? As long as the bully is not in some sort of vicious gang, if one has within them the force of will to take on anyone, and stares that bully straight in the face, one will cease to be the target of such bullying. These days, apparently its not only among schoolchildren; grown adults are getting bullied in companies as well. Both adults and children must have a forceful spirit for repelling such unreasonable things. P208 Here we have a meditation technique that transforms ordinary people into heroes. Overpower the opponent with the force of your will, without even moving a finger. Then you will command respect from everyone.

Using the Hero Hormone


This form of meditation, rather than being a particular technique, is actually the practice of Kundalini yoga itself. But then, as propounded by practitioners such as the renowned Zen monk Shosan Suzuki (1579 1655), with his Nio Zen, rather than being simply a matter of attaining samadhi with serenity as its central principle, this is a thing of fierce, soul-stirring vigor that enlivens the mind and body to be like the Nio, the two powerful guardian deities often depicted in statue form at temple gates. Shosan despised the kind of lethargic zazen that made enlightenment like some lifeless tree, and advocated what he called Katsujin Zen (living person zen). P209 This meditation technique can be regarded as a type of Katsujin Zen that enlivens the mind and body. As I said earlier, the hormones of the adrenal gland have come to be called fighting hormones or hero hormones. In an airplane accident, a man who had sustained grave injuries himself ran back into the airplane, which was in flames, and carried others out to safety, only to collapse once he was done one often hears such stories. It is the adrenal gland that supplies the energy for such brave acts. In that case, couldnt it just be that faint-hearted, cowardly men have a tiny bit little less of this hormone secretion than brave men do? Isnt there a way someone could teach such men how to attain sufficient secretion of the adrenal hormone?

Isnt there some way to change the ambitionless man who is always lethargic, who has no drive to do anything and just sits around listlessly all the time, the kind of man who walks through life with a dread of being bullied isnt there a way to change such a man into the kind of hardy fellow who always faces life vigorously and burns with fighting spirit? Maybe you will laugh and say, how could it be that simple? What a pipedream! P210 But a pipedream it is certainly not. Rather, what we have here is a meditation technique for realizing ones dreams. First, stand in a natural position. Stand with the legs about shoulder-width apart. The tiptoes should be facing slightly outward. Then, overlap the palms and place over the Swadhisthana chakra. Then, Long Inhale/Exhale Breathing Technique (approx. 3 minutes). Then, Reverse Breathing Technique. While maintaining this breathing technique, place the Kundalini Pearl that was stored in Ginko under your tongue. P211 Then, riding the respiration, guide the Pearl into the chakra prana route. Then, move the Pearl gradually in a downward direction. With about five Reverse Respiration breaths, bring the Pearl to Sekimon. Then, at Sekimon, the Pearl swells about twice in size, and gradually begins to radiate light and shine brilliantly. (Breathing technique, about five times.) Then, the Pearl returns to its original shape. (Continue this breathing technique.) Then, once it has returned to its original state, the Pearl enters and begins to ascend the chakra prana route. P212 Then, the Pearl enters the Swadhisthana chakra, where the palms were

placed, and comes to a stop. (Continue this breathing technique.) Then, the Pearl swells about twice in size, gradually begins to radiate light and shines brilliantly. (Breathing technique, 5 to 10 times.) Then, while maintaining the light and radiance of the Pearl in this state, proceed to the following movements (martial arts). P213 Martial Arts P214 216 P217

Regarding the Realm of Mara in Meditation (Zazen)


The Realm of Mara: Repression Earlier in this book I mentioned the Realm of Mara that strikes often during meditation, and then I stated that I would address it in greater detail later, as it is a very serious matter. This Realm of Mara is something that lies dormant in our minds and has a deep influence on our lives, beyond the actual practice of meditation, and regardless of whether one actually practices meditation or not. Indeed, it is really the Realm of Mara of human life. The source of this Realm of Mara is the repressed consciousness in the subconscious mind. This repressed consciousness has two types: 1. That which is generated after birth; and 2. That which is generated prior to birth. P218 Generated prior to birth may seem an odd expression to some, but essentially it refers to the ancestral, familial aspects that one has received from or through ones parents. While there are those who will object to my stressing the importance of family relations and ones connection with ones ancestors, I can only say that such people suffer from misunderstandings arising from ignorance. The celebrated psychologist Hayao Kawai makes an extremely interesting statement regarding this matter. It is a description of the troubles that arise in the family relationships of husband and wife and child.

The husband and wife always bring their past with them, and they carry not only their own pasts, but all the pasts of generations of ancestors as well, and they come together in that. Then, as I mentioned before, in some families one of them lives in resignation, and in some families they live hiding something. In such cases, a childs problem may create an opportunity to regain balance once more and recognize each other's histories. P219 Then, with those families where the story has to be traced back three or four generations, you are not going to get a clear picture from only one or two [counseling] encounters. Even if you think some really great things have been said, it is still not going to be enough. (Kaunseringu wo Kangaeru (Thoughts on Counseling), vol. 1) No one really lives for oneself alone, and no one comes into the world alone. One is born and passes through every day by way of intimate connections with ones family and ancestors. It is basically impossible to find any resolution to a persons problems without taking that into consideration. It scarcely needs to be said. I regard the familial psychology of Fate Analysis (Schicksalsanalyse) of Leopold Szondi as something that extends from and delves into this very deeply. I will discuss this psychology of Szondi in greater detail shortly. Almost all psychological disorders and troubles are caused by latent repressions and conflicts deep within a persons mind, and these may be expressed unexpectedly and explosively during zazen meditation. As meditation is carried out on a subconscious level, there are times when that normally dormant mind will suddenly emerge on the surface. That is the Realm of Mara of zazen, but this expression of repressed consciousness is in no way limited to zazen meditation, and as there are many cases of it being extremely damaging in a persons life, it must be treated with a great deal of caution. P220 Let us explore this a little further.

Repressed Consciousness: the Freudian Model and the Szondian model


While we possess, in our subconscious, marvelous talents that we do not even notice, at the same time, in the subconscious mind there is also a repressed consciousness that both hinders the manifestation of that talent and harms the self, and then there are the conflicts that arise from that repressed consciousness. It is not possible for a person to lead a healthy life without getting rid of this

repressed consciousness. P221 I classify human repressed consciousness into two types: Repressed consciousness on the subconscious level, and Repressed consciousness on the deep conscious level. Furthermore, I refer to these types as follows: Repressed consciousness on the subconscious level is the Freudian model. Repressed consciousness on the deep conscious level is the Szondian model. First, let us discuss the Freudian model. 1. The Freudian Model The Freudian Model is based on the theories of the famous psychologist, Sigmund Freud. P222 One of the founders of modern psychology, Freud inquired deeply into the unconscious mind and made the discovery that the unconscious, after a certain period of time has passed, exerts influences on conscious life. Later, he developed the theory of psychoanalysis that would become famous throughout the world. A simple explanation of this theory is that for the first few years of life, human beings live in a state that is practically the same as being under hypnosis. This is because the unconscious psyche (the subconscious) is in a much more active state than the conscious psyche (the surface consciousness), and during those few years, the child takes in all manner of influences and suggestions. Those influences and suggestions exist in direct opposition to the childs various desires and inclinations. As a result, conflict and trauma are generated. The child will have no memory whatsoever of any of those things, even after he grows up, but while he may never be aware of it, those influences and suggestions will constantly affect his behavior. And furthermore, after several years, or even several decades in some cases, unexpected reactions will arise in the persons personality. P223 In summary, this means that the unconscious has an extraordinarily powerful affect on the spiritual formation and behavior of a person.

According to the psychologist Jean-Paul Charrier, Firstly, repression generates psychological conflict. There are those of us who never manage to resolve that conflict. In such cases, personality development and growth as an adult is impeded or disturbed. Secondly, repressed tendencies never really disappear, but instead conceal themselves behind social customs, and manifest outwardly when least expected. They may manifest in a wide variety of ways, sometimes bursting out violently as games or war or victimization, or surfacing in symbolic forms hidden in apparently insignificant events, whether as dreams that offer forbidden satisfaction to unfulfilled desires, or as slips of the tongue, parapraxis (errors such as lapses of memory, slips of the tongue, losing valuables, unforeseen blunders, giving up important work, etc.) or neurotic behavior (states of neurosis; trauma-induced psychological disorders involving impediments to sensitive living; causes of social maladjustment).
(L'inconscient et la psychanalyse (The Unconscious and Psychoanalysis; from the Japanese version Muishiki to Seishin Bunseki, translated by Shu Kishida))

P224 My ideas are based on these theories. Psychological and physical abuse, victimization, humiliation and the like experienced during childhood, with the passage of time, recede into the depths of ones consciousness (and are forgotten on the subconscious level), and these experiences turn into conflicts and scarring that do not go away. This is repressed consciousness. This repressed consciousness influences the surface consciousness constantly and governs personality development and behavior. On top of that, after a few years or decades have passed, this repressed consciousness may develop into unexpected impulses and give rise to inexplicable behavior. What happens when such repressed consciousness is not addressed, but is allowed to progress with a psychic orientation? It is a fearsome thought. P225 It is my belief that almost all the young people who ran off and joined Aum Shinrikyo were people who had this kind of repression or scarring on the subconscious level. And I believe the same is probably true of the founder of the cult, Shoko Asahara himself. The abovementioned is the Freudian model. 2. The Szondian Model In contrast, there is the Szondian model, which is based on the theories of Leopold Szondi, who followed in the footsteps of Freud and Jung, and originated the new psychology known as Fate Psychology or Familial Deep

Psychology. Leopold Szondi was a Hungarian doctor who inherited the role of those pioneers of modern psychology, Sigmund Freud and Carl Jung, and forayed into a completely new, uncharted realm of psychology. I will now attempt to give a brief summary of the achievements of Leopold Szondi. Modern psychology began in 1900 with Freuds psychoanalysis and progressed into deeper and deeper investigations into the unconscious. Then the theory of the unconscious known as deep psychology came to be divided into two level studies. P226 These are: 1. The individually repressed unconscious level of Freud, and 2. The collective unconscious level of Jung (1913). However, in 1937, a third research direction appeared that took a position in between these two levels. This was the deep psychology theory pioneered by Leopold Szondi known as Fate Analysis (Schicksalsanalyse). In other words, deep psychology studies prior to Szondi were generally classified according to two levels, the individual unconscious level of Freud and the collective unconscious level (mass psychology) of Jung. Then, along came the Fate Analysis of Leopold Szondi, which opened the way for the study of a third domain of the unconscious that lay in between those levels. This was the level of the Familial Unconscious. P227 It was a discovery that lay between the individual (Freud) and the collective (Jung) and posited the level of the family. Indubitably, it is a remarkable, compelling viewpoint. As Szondi asserted with regard to his Fate Analysis theory, The desires of certain, specific ancestors that are repressed within the deep consciousness of an individual become the unconscious selective behavior in that individuals loves, friendships, occupations, illnesses and death, and determine that individuals fate. In other words, the desires of certain ancestors, repressed and latent in ones own deep consciousness, end up deciding ones loves, friendships, occupations, illnesses and way of dying without one even knowing about it. Without a doubt, this is a truly astounding theory. Or maybe it would be better to say that it is a truly terrifying theory. P228 If our entire lives, from our loves and friendships to our occupations, illnesses and way of dying, are all determined according to the desires of those specific ancestors, then there seems to be no chance at all for the self

to take center stage. Then, ones whole life would be spent being pushed around by the desires of that particular ancestor. Could something so preposterous really be true? Although one might think such ideas would have a difficult time finding believers, Leopold Szondi provided innumerable actual examples as the basis for his theories and was able to receive recognition from the scientific world. To this day, his theories exist as one of the main currents in the field of deep psychology. Among the many examples Szondi found through his research, there are the extremely convincing cases that he performed on world-famous authors, such as Dostoyevsky and Balzac. But more than anything, it is the story of the mysterious experiences of Szondi himself, which led to the creation of his theories, that should banish all doubt and excite the interest of the reader. It is an interesting fact that the origin of Szondis world-famous theory can be found in his own quite bizarre life experiences. Further discussion of such stories is beyond the scope of this book, however. I have written on the subject in greater detail in my book Kimi wa Dare no Umarekawari ka (Whose Reincarnation Are You?) and elsewhere. P229 I first encountered the work of Szondi over forty years ago, and at once became deeply interested in his theories. Since that time, with my own eyes, I have witnessed his ideas manifest in reality to a large number of people (including myself). An essential aspect of Szondis theory is that fate is a recurrent phenomenon. In other words, unconsciously, one ends up repeating the fate of a certain, specific ancestor who lived an unhappy life. That repetition becomes evident in love, friendship, occupation, illness, type of death and the like, which are the sources of psychological anxiety and conflict. One could only think of such a repetition as deeply disturbing or desolating. Since the motive power that brings it about is latent on the unconscious level, one never notices it oneself. It manifests impulsively. That is why the psychology of Szondi is also known as Impulse Psychology. P230 In summary, a person has two forms of repression on the unconscious level: Repressed consciousness generated after birth (the Freudian model), and Repressed consciousness generated prior to birth (the Szondian model). (Of course, although rare, there are cases of people who have neither. And there are also people who have both.)

Either way, if these forms of repressed consciousness are not removed, it becomes extremely difficult to lead a healthy life. This is due to the fact that there is a conflict created by the constant struggle between the intelligence and reason of an individuals surface consciousness and the repressed consciousness lurking in that individuals subconscious and deep-consciousness levels. Repressed consciousness tends to manifest as impulsive behavior. But many such manifestations are incompatible with the intelligence and reason of the surface consciousness. So, it is only natural that conflict occurs. P231 Trying to stifle that conflict generates even stronger repression, and results in scarring. A person in this state will not be able to understand how such a strange, unaccountable conflict could arise in his or her own mind, and he or she will live in helpless suffering. One might assume such a contradiction-filled person to be mentally ill. But a medical specialist would diagnose that person as normal. It is crucial that people know that the emotional instability, domestic violence and truancy now rampant among todays children, and the extremely contradictory actions of adults as well, are almost all products of this repressed consciousness. P232

The Need for Life Counselors and Psycho-Counselors


How can this repressed consciousness be removed? I will now introduce my system. First, the repression is classified via Fate Analysis (clairvoyance) as the Freudian model or the Szondian model. At this juncture, any person who is thought to be mentally ill or to be a borderline case (on a level between mental illness and psychosomatic disorder) will be advised to receive diagnosis and treatment from a medical doctor. Next, the life guidance counseling begins. In Agon Shu, there are two trained groups that carry out guidance under my direction. They are called: Agon Life Counselor (A.L.C.), and Agon Psycho-Counselor (A.P.C.) In some cases, I perform guidance myself. P233 The meditation techniques taught by the Buddha may have an astonishing impact on the practitioner. That is all the more reason one must always

engage in this practice with great care.

Always Have Positive Images


Finally, I would like to discuss a matter of great importance. Cast Away the Mind of Hatred, Anger and Judgment The most important thing when preparing oneself mentally before entering meditation is to never bring in any pessimistic thoughts, or negative or defeatist ways of thinking. Neither can one bring in any hatred, anger or judgment with regard to another person. These are anti-constructive emotions, and are called negative emotions, as they have a negative effect on the meditator. P234 Meditation enters into the subconscious, and the deep-consciousness levels of the unconscious, and performs a wide range of functions therein. So, the things one feels and thinks during meditation strongly influence ones unconscious. Those things may even leave permanent imprints on the unconscious. The anti-constructive mind that enters the unconscious robustly will always start searching for an outlet (repression or conflict). And then, the unconscious-level mind has a great reality-forming power. It is the mind that makes all ones choices and gives shape to reality. That which is determined by this mind is realized without fail, whatever the hardship, regardless of the twists and turns of fate. At the very least, every effort is made (within the unconscious) for realization. This is the minds truly astonishing reality-forming power. Accordingly, if this mind has anti-constructive thoughts, an anti-constructive life will take shape. P235 So, if you think youd like to make your life an unhappy one, you can bring unhappy thoughts into meditation. If youve decided to become a twisted, spiteful person, and while meditating, continually grumble and complain to yourself with ill will about other peoples faults, Im sure that in three months or so you will turn into the most twisted, spiteful person around. If you want to be the grouchy, disagreeable sort who is always making mistakes and always whining about it, then thats what you should do during meditation. But the wonderful thing about meditation is that the converse is also true. It works the other way around as well. Its a double-edged sword. If you make use of this power, you can transform yourself into whatever person you want

to be. Dont Use Words of Negation On starting meditation, for many people the subconscious is set in motion with surprising speed. P236 In many cases, having an interest in meditation is itself evidence that one has a certain quality. Being interested in meditation because one knows that there is power in the minds functions, that there is value in them, even if one is not actually aware of them: this can in itself be regarded as a certain quality or ability. So there are a lot of people who progress at a surprising rate. And that is also why one has to be very careful from the start. Well, what should you do then? Before entering meditation, you inform your subconscious in that moment that there may be no anxiety, suffering, anger, sadness, complaining or dissatisfaction of any kind. But, what you must be careful of here, is that the use of negative words like those above is absolutely forbidden at this point as well. Im not suffering at all, you say. While you might think its good that youre not, more than the negation of not, the word suffering resounds deeply in the mind, and images and feelings of suffering are conjured up. Im not in pain, you say. Regardless of the negation of not, the impression of pain carries a great weight. P237 Words are always associated with imagery. Or rather, words and imagery are bound together. When you say the word fun, the fun feeling, the situation that brought about the fun feeling, and the scene and the like all pass through your mind, both consciously and unconsciously. In the same way, when you mutter the word suffer, a situation or scene of suffering is what arises in your mind. In extreme cases, physiological sensations may even be called up. This is why, in your mind, you must use only positive language. Positive Language and Negative Language Below are some examples of positive language and negative language. Negative words Troubled. Suffering. Sad. Im upset. It hurts. Hateful. Heartbreaking. Unfair. Dissatisfied. Crying. I dont know what to do. Gloomy. Failure. Appalling. Wicked. Cold, chilly. Getting worse and worse. Dirty. Repulsive. No confidence. Anyway, its unpleasant. Nobodys as unlucky as me.

P238 Positive words Fun. Happy. Delicious. Its pretty. Cute. Beautiful. Im doing fine. Im tough. Im taking it easy. Im content. Getting better and better. Laughing. Everythings going great, and Ive got all I could ever ask for. All is calm. Nice and warm. Succeed. Things are going smoothly. Confident. Im sure itll all go well. How to Use Positive Words Lets try one example. Put your hands on your chest. I am content now. My mind and body are at peace. Everythings going great, and Ive got all I could ever ask for. Things are going smoothly. Its truly enjoyable. Everythings going well. I can do it all just fine. P239 Stomach is in great shape. Liver is working beautifully. Head is very clear. I am full of vitality. When the meditation is over, lets all finish up work promptly. Everything will go smoothly. Its truly enjoyable. (Said to oneself while visualizing various situations: images of ones own success, images of being healthy and more and more productive, scenes of ones family sitting together in harmony.) At the stops between each phrase, chant the holy word Aum, or a mantra if you know one. When you are done, chant the holy word (or mantra) ten times and move your mind into the meditation. These ten times are done by opening ones mouth without vocalizing, with a great, internal chant that gradually becomes smaller and smaller until at last it is very quiet, down to a bare whisper, and then the consciousness is at last converted into the meditation. P240 When you get used to it, you will be able to get the same effect by simply sitting with your hands to your chest and chanting ten times. Example 1 When engaging in a difficult job I will succeed at this job. Everything will move ahead just fine. The client will begin to cooperate with us on the X matter. Everything will go well. I like this job.

My body and mind are full of vigor. Work is so enjoyable. (Visualize the faces or appearances of persons in a client company or the like, and contemplate a situation in which things are progressing well.) P241 Example 2 When there is an unpleasant person at your workplace Think as much as you can about the persons good points, merits and virtues. Visualize the persons face and mutter in his or her direction: I like you. Because you are a good person. You are a kind and warmhearted person. You are a very good person. Thats why I like you. You like me too. You like me very much. I really enjoy being able to work here together with you. (Contemplate working enjoyably with that person.) P242 Example 3 When schoolwork isnt going well I like this subject. Im really good at this subject. So, if I get down to it and study a little bit, I can do it more and more. This subject is really interesting. So, I can do it more and more. I can do it more and more, so it gets even more interesting. I can do it more and more, and its truly enjoyable. You can make it up yourself as appropriate. The point is to tie it up at the end by using positive language like Its truly enjoyable, Its very pleasant or Im very happy. During meditation, you make it so that there is always an abundant sense of wellbeing and fullness. You imprint images of success and happiness deep into your subconscious. You are overflowing with the confidence that you are certain to succeed. P243 The Benefits of Positive Words No matter what happens, carry out all your thinking using positive words. If you do, your mind will become constructive and you will feel an abundance of wellbeing and fullness. You will become full of confidence. Then, how is it? Take a look in a mirror. Youre smiling, arent you. The expression on your face has relaxed and taken on a new vitality, hasnt it.

Your face is completely different. Look, people dont succeed or find happiness unless they have this kind of face. Inspiration wells up. When you come out of meditation and set down to work, ideas and ways for making your work succeed will well up in endless supply. You will have a ceaseless flow of ingenuity for creating good work. But going around blustering that youre going to succeed no matter what is something you should never do. Your subconscious and deep-consciousness levels should mobilize all your faculties and devise the best way for you to succeed. This is something that comes out in the form of inspiration, insight or intuition. P244 Sogaku Harada Roshi advises that one always keep a small notebook in the sleeve of ones robe when sitting zazen at home. As the spirit becomes clear when one sits zazen, it is normal that longforgotten memories sometimes come drifting up hazily inside ones head. Some of these completely forgotten things may be matters of importance that ought never have been forgotten, and these rise up as a result of the meditations elucidating power. When, not wanting to lose these recollections once again, we feel the need to go out of the way to document them, that need becomes an obstruction to zazen. But then, leaving ones seat to write it down would obstruct zazen even more. Forgetting is regrettable. In some cases, disrupting zazen is not good either. At such times, as a means to neither disrupt zazen nor lose a memory, one may make an entry in a notebook, and reassured, enter into meditative contemplation with yet deeper calmness. And sometimes when doing zazen, normal, unresolved problems that one has been suffering over are resolved by accident. Beneficial ideas arise on occasion as well. In such cases, one should write down in a notebook these important things that one wishes not to forget. This may seem a trivial point, but it is actually something that should be more widely known. (Sogaku Harada, Zazen no Shikata (The Way of Zazen)) P245 This is quite true. And there are many things that come to us suddenly, not only during meditation, but also in our zaga, our everyday walking, standing, sitting and lying down. When you start meditating, these flashes of inspiration and insight occur more and more frequently. (It goes without saying; thats the kind of practice it is.) And then, in addition, your unconscious exhibits a great formative power and increasingly creates circumstances as one envisions them. Personal relations and work matters begin to go very smoothly.

Have Correct, High Ideals for Everyday Life However, occasionally there are people for whom this contemplation of positive words does not go so well. P246 Theres a feeling of frustration, or sense of being defeated, that always seems to be hovering around and cant be escaped. And there are also people who feel repelled. In such cases, one should consult a spiritual guide, a guru or teacher. As I mentioned in the preceding section, there are quite a few people who have repressions and conflicts and other scarring deep within their consciousness. Such people will act with repulsion and feel pain. They must have fate analysis or psychoanalysis carried out by a teacher and receive guidance to be freed from such things. As I mentioned earlier, if they do not, there is the danger that those things will lead to repeated setbacks and failures throughout their lives. Furthermore, there are also people who, while not having any negative consciousness, are always beset by unfavorable conditions. For such people, depression looms along with a loss of confidence, and any sense of wellbeing or fullness seems out of reach. When such a person loses heart, he or she should be interviewed by a spiritual teacher, receive inspiration from the reassuring words of that teacher and be replenished with courage and spirit. So, the meditator needs to have a reliable and reassuring guru, or spiritual guide. Simply by seeing such a gurus face, or when ones guru looks into ones eyes, one is filled with courage; it is important to have such a reliable and reassuring teacher. P247 However, as such ideal gurus are exceedingly rare, those who cannot find a guru should befriend someone with experience who can teach them instead. Now, there is one extremely important thing. It is to have correct and high ideals for everyday life. Anything is fine. But it has to be an objective that is something you live for, and also something that elevates you. It does not have to go as far as being for the world or all the people in it, but at the very least, it needs to be something that will elevate you and the people close to you. As a result of this, you will be filled up with real confidence. And your deep consciousness will then avail itself to you in all its power. No matter how many positive words you say, it is no good if there is any guilty feeling in your deep consciousness. P248

Every one of us has something inside that we call conscience. If, deep within that conscience, there is a life attitude that makes you feel guilty, or youve had some objective that you feel bad about, a pall will likely spread over you even as you say positive words to yourself. It is not good to go this way. This is an extremely important thing. When you meditate with high ideals, your meditation will take you higher and higher. Yes, this meditation will make you fly so high.