Opening the Heavenly Eye: Training Method for Super-Vision

Takafuji Sōichirō

Opening the Heavenly Eye: Training Method for Super-Vision Ability

Contents

• Preface: The Root Power of All Magical and Supernormal Abilities (Super-Vision Ability) — 2
• Super-Vision Ability Leads One into a Mysterious World — 8
• The Radiance Method for Establishing Control over Supernormal Energy — 16

Chapter 1: Developing Aura Vision as the Foundation of Super-Vision Ability

• The Mystery of the Aura Emitted from the Human Body — 29
• How the Aura’s Colors and Shapes Reveal Hidden Information — 33
• The Aura Polluted by Modern Civilization — 35
• Developing the Mystic Eye and the Environment for Observing the Aura — 38

• Methods for Strengthening the Aura and Development Methods Using Instruments — 45
• Aura-Viewing Training Method (1) — 50
• Aura-Viewing Training Method (2) — 55
• Information Provided by Abnormal Auras — 63
• Aura Colors and How to Identify Abnormalities — 71

Chapter 2: The Essence of Inner-Light Development and the Closed-Eye Method

• The Mysterious Light Seen by Meditators — 80
• Techniques Used by Beginners to Develop Inner Light — 85
• Patterns of Inner-Light Appearance and Experience Examples — 91
• Method for Manifesting Light Images — 99
• Development of Super-Vision Ability — 106

Chapter 3: Making Light Images Appear in the Void, the Open-Eye Method, and Their Applications

• The Powerful Qi Necessary for Super-Vision — 118
• The Emergence of Super-Vision Ability Through the Open-Eye Method — 121
• Techniques for Having Others Enjoy Super-Vision Ability — 125
• Techniques for Floating Light Images in Space — 129
• Techniques for Freely Controlling the Aura — 134
• Using the Aura of the Palms to Manifest Images of Various Shapes — 141
• Methods for Controlling the Aura of the Whole Body — 147
• Using Visualization to Correct the Shape of the Aura — 151
• Correction of Aura Colors and Color Methods — 154

Chapter 4: Basic Techniques Developed Through Super-Vision Ability

• Clairvoyance Using Super-Vision Ability — 158
• Mysterious Spiritual Power Using Super-Vision Ability — 164
• ESP Communication Using Super-Vision Ability — 168
• The Secret of Forming a Light Double — 173

Chapter 5: Applied Techniques That Induce Supernormal Phenomena

• Psychokinesis Developed Through the Aura — 184

• Moving Stone Statues and Trees — 195

• Distorting Space — 200

• Disappearing into the Void — 205

• Afterword

Super-Vision Ability Leads One into a Mysterious World

When we meditate in a proper manner, after a short while it seems as though a brilliant radiance appears in a purified space. This phenomenon has been described by many people since ancient times.

Indian Yoga calls this radiance “chakra.” Chinese immortal arts call this light “elixir light” (丹光). In Western magical arts or supernatural phenomena, this radiance is called “spiritual light” (靈光).

Because this radiance appears only when one closes one’s eyes and meditates, it is also known by the alternative name “inner light.” However, as one’s practice advances to the state of opening the eyes, one can also sense and see a bright light clearly within the void.

If one cultivates to an even higher realm and becomes able to control it, then through one’s own consciousness this radiance can be made to manifest in various forms—geometric shapes, characters, human figures, landscapes—revealing wondrous and inexplicable scenes. If one cultivates to a realm that transcends ordinary human beings, not only can one personally behold such wondrous vistas, one also gains the ability to let others see them.

The author has, on one occasion, used this light and, by means of conscious power, drawn figures such as 十, 八, and ○ in real space. The author could see them personally, and at the same time could also let several friends nearby see them clearly. In a dimly lit space, the aforementioned figures would flicker in and out of existence, much like someone’s handwriting.

On one occasion, in the presence of several friends who were observing attentively, the author first manifested a radiance, and later also let them see human figures and objects. This kind of demonstration must be carried out in a state of concentrated consciousness, so I did not perform it frequently. The most recent time, I let them see a figure of a person showing only the upper body, and a full-body human silhouette with radiance. All of these lights appeared in space.

The methods for applying this radiance are very broad, and the scope within which super-ability can be utilized is very wide—for instance, what is regarded as the afterglow emitted from the human body.

The author actually used this method by extending the afterglow from the fingers until it became thread-like, resembling a long sword, and then re-formed the thread-like light. Having practiced to the point of being able to employ this method freely, there were times when I and my advanced students would mutually extend afterglow from our fingers to form a long sword and play at sparring with each other.

The thread of light extended by the other party could also be bent or deflected by my conscious power. Sometimes I had an advanced student emit afterglow from the top of the head, and I would shape that afterglow into flower forms or mysterious patterns.

A person who has had no experience in this area might think I am boasting or spinning absurd and groundless tales. Yet after actually reading this book and understanding the method, given special training, I believe anyone can learn it.

Of course, once one becomes proficient in controlling the afterglow, it becomes all the more practical. For example, based on the shape of the afterglow or abnormalities in its color, one can diagnose the diseased area of a person and the nature of the illness, and thereby cure the disease.

Using this technique, one can see the light-formed outlines created by another person’s consciousness—in other words, one can understand the other person’s mind.

These are intricately complex, ever-changing images of light that flicker in and out of existence. If one observes patiently, one can draw out various shapes—lattice patterns, flower forms—and at a certain moment a concrete shape may emerge.

At that point, if one asks the other person, what they see is usually related to something connected with them. Of course, there are times when the other person, no matter how hard they try, cannot think of anything; it is an image emitted from their subconscious mind without their awareness.

In the author’s experience, if the other person is fond of growing flowers, then what they see may be the light-outline of some particular flower they love most. Similarly, if the other person is an editor who writes articles, when that person appears before me, I can also see from behind their shoulder an outline resembling manuscript paper and handwriting. From this it can be seen that things closely connected to a person’s consciousness most readily become light-images. Since a person’s subconscious can mostly be perceived, and certain inspirations from supernatural phenomena can also be seen, there are times when one can see even more clearly than a so-called psychic, because—unlike ordinary supernatural phenomena—these become faint light-images that can be visually perceived.

When using this method, gemstones, small tools, and accessories carried by the other person, as well as certain objects in the outdoors that have a karmic connection with me, or information held by the other party, can all be transformed into light-images, and their true nature can be clearly understood. This can be applied in psychological diagnosis or in developing clairvoyant intuition.

The results are very good when utilizing this method for developing clairvoyant perception.

In short, the range of application for this super-vision ability is extremely broad, so anyone who wishes to develop super-abilities must begin by developing super-vision ability.

Establishing the Method for Controlling the Radiance of Super-Normal Energy

What would this radiance be called in modern science? I do not know. Perhaps it is a radiance of super-normal energy belonging to an unknown realm of consciousness that humanity has not yet developed. Of course, there are also small portions that can be grasped by scientific methods—afterglow, for instance. But as a whole, what can be grasped by scientific methods is only a very small part. It was when the author studied Chinese immortal arts that I encountered this enigmatic radiance.

That radiance appeared gradually. After I experienced this radiance, before long I gradually began to feel it had a sense of reality. Now I am very accustomed to it—not only can I make it appear at will whenever I wish, but I can also control it freely.

This light is called “elixir light” in Chinese immortal arts, because it is regarded as the radiance emitted from the elixir field. According to ancient Chinese texts on immortal arts, one must undertake the practice of the Lesser Heavenly Circuit over a long period before the elixir light can appear.

The author also practiced the Lesser Heavenly Circuit over a long period, and during this process I truly experienced this light. At first, it appeared only for a brief instant, and its radiance was not great. But as my practice advanced, the form I saw grew larger and clearer, and the duration I could see it also gradually lengthened from a fleeting moment, until finally I could control it freely according to my own consciousness.

Once I could truly see its radiance, if my consciousness was fixed, I could appreciate it for a long time. Its form was quite large, and the edges would quiver like a living thing, giving one the sensation of a living entity.

Otherwise, depending on one’s physical state or consciousness at the time, the colors that appeared would also differ. For instance, if one’s consciousness was concentrated on the solar plexus in the abdomen, then because yang energy and heat could be powerfully generated, one could see a vivid red light.

Among the various inner lights, the one I find most interesting is white light. It is very much like a silvery radiance. However, there are also cases in which two kinds appear simultaneously. One is light diffused like blue light—an outline that frequently appears when meditation reaches a state of stillness—and can be seen for a long time. In a dark place, its radiance becomes even stronger. Its intensity is quite strong, so occasionally when I open my eyes, I can still see it.

In the early stages of practice, seeing this light is quite difficult. But as practice advances, it gradually becomes possible, and eventually one can also study books and reference materials—including texts on immortal arts, yoga, magic, and esoteric Buddhism—and finally also consult some works on physiology and psychology.

For example, in the way of the immortal, if you can perceive this light, you can then use condensation methods to manufacture the “Small Medicine” (the Lesser Elixir) and the Immortal Elixir. I was interested and tried it, and found that both methods work. I therefore felt that the applications of this light must be very broad.

What gave me even more confidence in this area were records from Western magic, such as Introduction to Natural Phenomena and Introduction to Magic—unfortunately, both books are out of print—as well as the series of books on magic by the anthropologist Carlos Castaneda. These books describe various magical training methods and experiential examples centered on mysterious rays emitted from the living body. From this it is evident that its range of utilization is very broad — far beyond the reach of yoga or the way of the immortal. Of course, because their goals differ from those of yoga and the way of the immortal, there is no need to compare them in detail; however, they can serve as a reference for developing abilities.

…researching talismanic methods, and researching the “Round Light Method,” which is generally little known. Round Light differs from Elixir Light. The so-called Round Light Method involves drawing talismans and cursed patterns around a piece of white paper, then burning the talisman while reciting incantations. At this time, one must carefully observe the center. This is a type of visionary method. By doing so, you will see white light or a swirling, circular space of dark void, and within it, you will be able to see images of the things you wish to know. The image appears as if projected onto a crystal ball.

Those who can make light appear on white paper are not yet considered masters of high magical power. It is said that experts need not use white paper; they can directly cause a white, vivid round light to appear on a wall or in space according to their own will. The author referenced their methods and also independently researched and trained in methods to produce this white light.

In addition, the author researched the visualization methods commonly used in Tibetan esoteric Buddhism, the “aura vision development method” commonly used by practitioners of Western magic and supernatural phenomena, and general conjuring techniques. I tested every single one. Through multifaceted research, the author finally arranged a uniquely original “Inner Light Development Method.” Doing it alone felt meaningless, so I found a few friends and repeatedly conducted this experiment. In this way, I wanted to know whether, following my method, my friends would see the white light just as I did.

Figure caption. An example of talismans commonly used in the Round Light Method: Draw these symbols around white paper, then burn the talisman while chanting the incantation. The eyes must stare at the center of the paper.

In this way, after spending a long time on research, those who used my Inner Light Development Method were all able to see the light just as I could. Therefore, it could be organized into a system. The author named this system the “Super-Vision Ability Development Method.”

In this way, the term super-vision ability has become increasingly popular. The English word “Supervision” literally translates to “oversight and management.” It follows that the “Supervision” mentioned here refers to the super-vision ability, which can also be called super-clairvoyance.

Why not use the various names that existed before inner light? I felt that the many names—for example, elixir light, afterglow, and spiritual light—would make people feel that the scope was too narrow and not well-suited to the system created by the author. The author’s reason for using the term super-vision ability or super-clairvoyance, besides the reasons mentioned above, is that such a term is better suited to the various applications of the inner light.

Development Method and Applications of the Super-Vision Ability

The super-clairvoyance I advocate is characterized by the use of “qi” as described in the way of the immortal and Chinese medicine. Certain magical or mystical arts rely solely on mental imagery or light imagery, which differs from the super-clairvoyance method I advocate. However, when cultivated to the most profound level, one can usually achieve the same result; it is just that because the routes taken are different, beginners will feel that the training and cultivation methods are completely different from other methods.

So, what are the contents of the super-vision ability development method? Before actual training, I will first introduce an overview.

First, the introductory part of the super-vision ability can be described as practicing on your own until you can see the inner light with your own vision. In other words, you can see Elixir Light or aura. If you cannot achieve this degree, you cannot progress to the foundation of the super-vision ability. The so-called Elixir Light is the light seen during meditation, equivalent to the “chakra” of yoga. Of course, what is explained in this book is different, hence the use of the name inner light.

Aura is a kind of invisible light that all things project outward. However, those who have undergone training in this area can see it. This term is more widely known than Elixir Light, and this book adopts the same development method, so the term aura is frequently used in explanations.

However, these two kinds of invisible light are not the super-vision ability itself. The super-vision ability is the ability to use these lights to manifest various shapes. The development of aura vision and chakra vision is merely preparatory training for entering the super-vision ability.

In other words, the cultivation of the super-vision ability begins with developing aura vision and chakra vision, then the true cultivation begins, and finally, the application methods are learned.

Seen in this way, the training of the Inner Light Development Method may seem illogical, but if you actually try it, you will know that it is a very simple system of disciplines.

The above constitutes the elemental parts of the super-vision ability. Here, these elements are explained in more detail below.

Development Method and Applications of Aura Vision

The development method of aura vision is closely related to the technique of the “Method of Opening the Super-Vision Eye.” The so-called method of opening the eye involves, while calmly opening the eyes…

super-vision techniques for perceiving the light forms that appear in this state. Once this technique is mastered, you can also let others view its various shapes.

The foundational portion is the development method for aura-seeing, which does not require any tools. There are also methods that require simple tools such as colored paper or aura glasses. All of these will be introduced in detail in this book.

The aura control method is an applied technique of the aura-seeing development method, going a step further than the pure aura-seeing technique. It will be explained in Chapter 3, along with the eye-opening method and applied methods for causing light imagery to appear in empty space.

Development Method for Inner Light Chakra Vision

The super-vision technique of perceiving the light forms that appear in this state is also the most fundamental part of super-vision ability. This development method differs from the aura-seeing development method in that it does not require any tools.

These two types of super-vision ability are not super-vision ability itself; they are merely training in the preparatory stage. In my experience, the aura-seeing development method is simpler than inner light development. Therefore, this book explains the aura-seeing development method first. If, when training in this order, you do not achieve results, it may be that this person’s nature has the opposite tendency from most people, so the order should be reversed—that is, first train in the inner light development method, and then learn the aura-seeing development. This will proceed more smoothly.

Development Method for Super-Vision Ability

Those who have trained to the point of being able to see auras and inner light can then progress to developing super-vision ability.

As stated earlier, super-vision ability comprises two techniques: the eye-opening method (on the extension of aura-seeing) and the closed-eye method (on the extension of inner light vision). In my experience, the eye-opening method is more difficult to learn than the closed-eye method. This is not a difficulty of technique per se, but rather that the concentration of energy and consciousness required to manifest it in space is not easy.

Therefore, this book separates the training for super-vision ability via the eye-opening method (Chapter 3) from the aura-seeing development training (Chapter 1). This allows one to naturally learn the inner light vision development method and the closed-eye super-vision ability training, which are covered together in Chapter 2.

One can produce astonishing feats that make one feel like a magician.

For example, in a pitch-dark space, one can suddenly cause a brilliant flash to appear. One can also manifest figures and symbols such as △, ×, ○ as light imagery. One can also adjust the aura emitted from one’s own hands to form it into a sword shape or other forms. Not only can one see these oneself, but one can also let those present see these changes.

Those who have reached this level can then proceed to learn the applied methods in Chapters 4 and 5. For those who in the future wish to train in Daoist immortal arts, Esoteric Buddhism, magic, or various super-abilities, this book explains the applied methods in several different styles. Readers may select the method they like best from among the many methods to train. The general contents of each method are as follows:

① A method for observing the other person’s consciousness using light imagery — corresponds to part of what is called telepathic clairvoyance in the parapsychology field.

② A method of reading information through light imagery and the other person’s carried objects — corresponds to psychometric testing in the super-vision field.

③ ESP communication techniques utilizing super-vision ability.

④ The creation of a light body double — what is called the yang spirit (陽神) in Daoist immortal arts, and the light body in magic, can be formed through this method.

⑤ Psychokinetic manipulation of aura (bioenergy) — corresponds to what is called PK in the parapsychology field.

⑥ Super-spatial manifestation using super-vision ability — equivalent to the various uncanny manifestation methods expressible in sorcery. For example, a method of warping the space before one’s eyes or making a certain form disappear.

All of the above methods have been personally experimented with by the author, but they represent only a small portion of the applications of super-vision ability. One can use one’s own ingenuity to train in many more areas. Those who have practiced magic, Esoteric Buddhism, talismanic incantations, or super-ability development can add the super-vision ability component for application. In this way, by fully mastering the fundamentals, one can apply them across many areas.

After entering the application stage, some people develop certain habitual behaviors or idiosyncrasies—for example, issues related to contacting supernatural phenomena. This book also addresses solutions for such matters. The most important issue is that of faith during training. For example, a greedy person may attempt to learn two or more types of practice at once, yet ends up mastering neither; or they may hastily move on to learn yet another training method—this is a person who lacks perseverance.

Specifically, while studying Western occult arts, one simultaneously studies mystical talismanic methods, mixing the fundamentally different cultural backgrounds of West and East in one’s training, and mistakenly believing that one has already mastered the foundations, one even proceeds to the applications of super-vision ability. Such a person’s energy and state of consciousness will become fragmented—truly absurd to the extreme.

The application methods presented by the author in this book are all selected from simple components, so anyone can learn them without issue. However, when applying methods beyond the scope explained in this book, there is also a possibility that one’s state of consciousness may become fragmented. This point requires special attention.

First, select a training method or magical method suited to yourself, and seek proper guidance from a qualified teacher. Train thoroughly so that you develop the confidence and ability to handle any situation or circumstance on your own. Then proceed further to study more profound practices and applications. Such training methods can be repeated until one becomes very proficient.

As long as you observe the above precautions, you will not encounter problems. With that, you may proceed to read the following sections on the preparatory stages of super-vision ability and the development of aura-seeing.

Chapter One: Developing Aura Vision as the Foundation of Super-Vision Ability

1

The Mystery of the Aura Emitted from the Human Body

The Aura — The Soviet technician Kirlian designed a device that proved the existence of auras through photography. Others had also previously designed special devices to demonstrate this extraordinary energy. In fact, this is not a modern discovery; there have been traditions concerning this since ancient times.

For example, in Indian legends, there are many accounts of the back of a deity’s head emitting a vivid light. Some Christians also state that behind angels and saints there is a circular halo. The Chinese depicted celestial maidens flying through the sky with trailing garments to represent this light. The Japanese painted flame-like red light behind buddhas and deities to express the aura. In murals painted by American Indians, light is also drawn behind holy figures. That is to say, since ancient times there have been legends and numerous depictions of the aura.

The ancient Indians regarded this aura as a luminous radiance of energy emitted from the human body. However, the aura discovered by modern people can be expressed as bioenergy (an unknown substance) — light. In any case, both ancient and modern people agree on one aspect of the aura: it is some form of energy emitted from a living body.

Modern research on the aura is becoming increasingly active and can be roughly divided into the following two major categories:

The first is the approach utilizing scientific instruments, in step with the advancement of modern science and technology. In the Soviet Union, scientific research has been conducted…

In the image above, the flame-like portion behind the Buddha figure is a representation of the aura. In addition to direct representation as shown above, there is also the method shown in the lower right of a bag-like form, and as shown in the lower left, American Indians also depicted radiating light around human figures to represent the aura.

After these kinds of instruments appeared, research in this field developed vigorously. In fact, the history of such devices traces back to much earlier eras when designs had already been proposed. For example, a device invented at the end of the nineteenth century by the Yugoslavian scientist Nikola Tesla can be said to be the prototype of this kind of machine, capable of producing ring-shaped luminous emissions from various parts of the human body. By 1909, a French physiologist constructed a nearly identical apparatus and used his own device to photograph his own aura. In 1939, two Czech scientists observed that the skin of patients undergoing treatment emitted electrical discharge at high frequency, and conceived the idea that if a photographic plate were placed against it, it might be exposed—this was the motive behind designing the apparatus. Kirlian was originally a radiology technician, so he had considerable expertise in photography. In this manner, the charged physical properties of the subject being photographed could be converted into certain electrical characteristics—such was the method. By the 1960s, the number of people around the world researching super-abilities had increased greatly, and they took strong interest in improving this kind of instrument.

On the other hand, scientific investigation of auras was also progressing. Among these efforts, the comparatively well-known was the method developed by the English physician Dr. Kilner. This method can be placed alongside Kirlian’s method but is more traditional in its approach—in other words, it enhances the ability to observe auras through the use of Kilner goggles.

Stained with a type of dye, these are special viewing goggles for observing auras.

In Kirlian photographs, the visible luminous rings—the upper photo shows fingers; the lower photo shows a coin. The luminosity seen in the photographs is not exactly the aura; there remain certain subtle differences. The lower-left photo shows the Kirlian couple, inventors of this apparatus.

Dr. Kilner publicly announced his research results in this field in 1911. Because the device had originally been considered for the purpose of treating patients, the method he adopted was of a more scientific nature. Although outwardly it resembled the methods of occultists or psychics, the substance of his work was grounded in a scientific viewpoint. He himself was able to see the auras of approximately sixty people. Prior to this, he had not really believed in the existence of auras.

Unfortunately, just as this doctor was actively advancing his research in this area, he suddenly passed away. His research work was inherited by the English physiologist Oscar Dakenor. After conducting precise experiments, theoretical proof was finally obtained. For example, the theoretical proof of the effectiveness of Kilner goggles was completed by Dakenor.

It is not the case that one can immediately see auras simply by using these goggles; one must undergo a period of specialized training before being able to discern their subtle radiance with the naked eye. In other words, Kilner goggles are designed so that a person’s eyes, after training and developing certain characteristics, become able to see auras. These goggles are merely tools used in the development of this characteristic of the eyes.

Kirlian’s apparatus is the same—in other words, one cannot directly see auras simply by using this device. Kirlian once explained that the energy constituting the aura itself can be amplified or modulated by means of high-frequency fields so as to become visible to us. The mere mention of Kirlian photographs inevitably calls to mind the question of auras.

In Japan, Dr. Uchida Hideaki, who is well versed in aura research, once stated that through scientific experiments on auras, one can tell that auras amplified using qi differ from naturally occurring auras.

From the opinions of these researchers, it is evident that although a certain degree of understanding has been achieved through scientific methods, there remain many unknown aspects regarding the true nature of auras.

The Color and Shape of Auras Reveal Hidden Information

Regarding auras, there are differences in size from person to person, and even the same person’s aura constantly changes in shape. The ancient Indian text The Science of Breath records the shape of the aura as follows: the aura radiating from the surface extends to a length of ten fingers during ordinary breathing; when one is able to overcome desires or attain a certain spiritual power, the length changes accordingly. Note that the “one finger length” mentioned here does not refer to a vertical length but to a horizontal width.

Auras change in shape. Those who can fully see auras always perceive them in a state divided into several layers. On this point, Dr. Kilner offered the following observations:

The layer adjacent to the physical body is called the inner aura—this extends from the body’s surface outward to a range of twelve to thirteen centimeters. Outside of this is the outer aura, extending to approximately thirty centimeters from the body’s surface. The distances from the body’s surface mentioned here are only standard values. If one’s power is great—for example, a person of high spiritual ability—the range is of course much larger; some can reach distances of several meters or tens of meters. Please see page 31, figure ①.

29 · Chapter 1

In addition to the aforementioned inner and outer aura layers, there also exists between the inner aura and the body’s surface a dark space spanning a minute range of approximately 0.28 millimeters—that is, the domain of the “invisible aura.” The shape of this domain is roughly identical to the body’s own contour. At first glance, it appears as though the inner and outer aura layers emanate from this domain. Some individuals possess an even larger aura layer beyond the outer aura, and without a very distinct boundary.

The above represents the findings on aura layers reported by Dr. Kilner. In this regard, Indian and Western occultists have also provided more detailed reports. They hold that there are two types of auras: one is the etheric-body aura, and the other is the spiritual aura. The etheric-body aura corresponds to what Dr. Kilner described as the aura, and can be divided into three parts: the innermost twelve to thirteen centimeters, the outer approximately thirty centimeters, and the dark space of 0.28 millimeters. They further hold that the human body absorbs cosmic energy, thereby activating the cells, and then radiates the excess as the etheric body.

As a reference note here: the etheric body was called “Ka” in Egypt; in Germany it is called the Doppelgänger; in France it is called the périsprit (printed transliteration: Bei-shi-bu-li); in India it is called the Linga Sharira; and in Japan it is called the seiki-tai or seiki-body. It is the body utilized during “out-of-body” experiences; once this is understood, the concept becomes easy to grasp.

On the other hand, the spiritual aura is the aura emitted from the spiritual body associated with human emotion, and also the aura emitted from the spiritual body associated with intellect. It lies outside the etheric body; even those without spiritual training may perceive it to some extent, but those whose spiritual abilities are strong can extend it to several meters or several kilometers. For example, the spiritual aura of Shakyamuni Buddha is said to have spanned three hundred ri.

①

Outer aura Inner aura Invisible aura

Chapter 1

The way the aura envelops the human body resembles an orchid wrapping around a moth’s cocoon, and in the book series of Carlos Castaneda there is a similar account. The problem is that this divine aura does not seem easily visible to just anyone; in particular, those engaged in scientific research mostly rarely publish their insights on this subject.

In any case, there remain many unknown aspects to the question of the aura layer, and the ranges of expansion described earlier are only offered as a general standard.

People who are frequently angry often see bright red; deep-thinking individuals often see deep blue; those with healing ability see green.

These properties of the aura change along with changes in a person’s mind and physical condition — in other words, the aura can reveal information hidden within a person.

For example, if the aura is abnormally narrow on one side, then on that side there is a physical illness or a potential illness about to manifest. If the color of the aura turns dark, turbid, or mixed with gray, this indicates a mental or physical abnormality.

The famous psychic Edgar Cayce once used the aura to diagnose illness. He submitted the following report:

I had a friend who, in his younger days, could only see blue-toned auras, but later on he constantly saw dark-red auras. Roughly from that time, owing to overwork and fatigue, he fell into neurasthenia. In this condition… a gray aura appeared, and by then that friend was already ill, so he went to see a doctor for treatment and eventually cured the disease. What is interesting is that as his body recovered, the gray disappeared, first turning to red, and finally returning to the original blue. This was truly fascinating, because as the illness healed, the red-toned aura no longer appeared.

Auras Polluted by Modern Civilization

Occultists hold that the aura appears not only on the surface level of a person’s character and health, but also reflects the depth of their spirituality, supernatural obstacles, and certain portions of their destiny.

This is precisely the reason why the religious practitioners of India and Tibet all train diligently and develop the eye to observe auras. A person who can see auras will not be deceived by the complicated modern world, because they can perceive the thoughts a person hides within their heart — all of which are reflected in the aura.

The mystical methods of applying the aura evolved alongside the development of aura-reading ability. For a long time it remained the exclusive possession of occultists, but by the early twentieth century the British physician Dr. Kilner, after conducting in-depth research in this field, made it no longer the exclusive property of a select few. This doctor quite accidentally discovered the aura in clinical medicine, and thereafter devoted his attention to research, discovering many things about the aura.

Among these, the most valuable was a technique that enabled ordinary people to see the aura as well. When the author guides the general public in developing aura vision, he largely draws upon this doctor’s method, because the doctor’s approach is easier to learn than the occultists’ method of naturally developing the ability through spiritual discipline.

And the results are also quite good.

Dr. Kilner also raised an important issue concerning the aura. That is, abnormal conditions in the auras of modern people are becoming increasingly numerous. When his research was conducted in the early twentieth century, there were already many people with abnormal auras. Regarding this situation, many occultists share the same view. In detail, over the hundred years from the nineteenth century to the twentieth century, the number of people with abnormal auras increased dramatically. They attribute this to the unnatural living environment brought about by material civilization and to humanity’s insatiable greed.

In the early twentieth century the world was full of prosperity, yet the aura was already polluted, so by the modern industrialized era the state of pollution has grown even worse.

Due to the progress of science and technology, numerous pollutants and noise have been produced. Modern people believe they are living a civilized life, yet they exist within a poor living environment that constantly endangers both body and mind.

In the polluted air one can dimly make out the tall buildings of Tokyo. Due to the influence of the polluted living environment, those with abnormal auras are increasing as well.

Psychics state that modern people hold religious faith very thinly, and are therefore more susceptible to spiritual interference than people of antiquity. All of this can be correctly perceived through the aura.

Modern people are shaped by various modern conditions. In this chapter’s explanation of super-vision ability, these various conditions of modern people are taken into consideration. However, the corrective methods will be discussed in Chapter 3.

The Mysterious Eye and Environment Developed for Observing the Aura

Normally, to see the aura one requires training. In terms of technique, one may refer to Kilner’s method or to the Sendō (仙道) that the author himself practices. In this way, one can develop the capacity to observe auras under natural conditions. In other words, the author has applied the methods of aura-reading development observed through personal experience, in combination with the original development methods.

The author has previously taught a number of people to see the aura. Based on that experience, several stages were established. By training in accordance with these stages, anyone — whether a person endowed with innate aptitude or one lacking such qualities — can develop the ability to observe auras. Of course, those who learn quickly may skip over certain details and proceed to subsequent training exercises. Fundamentally, however, one should still follow the stages in their proper order.

This training is for beginners who wish to observe the aura. To make success easier, certain preparations are necessary. Here, the arrangement of a suitable environment is explained first.

This suitable environment is broadly divided into two categories: ① an environment in which the aura is easy to see, and ② a time band in which the aura is easy to see.

Here, I will explain them in order.

Environments Where It Is Easy to See the Aura

Generally speaking, the aura is outside the range of visible light and has a subtle energy radiance. Therefore, apart from those with good innate qualities and those who have undergone long-term training in observing auras, it is very difficult to see it in a normal environment. Thus, for those trying to see an aura for the first time, it is better to arrange or choose a suitable environment.

The ideal environment for observing auras is a room without any objects in it. If there are objects, even if you see an aura, it can easily overlap with the existing objects, or the aura might mix with the shadows of the objects, making it unclear or invisible. For example, if a room has a lot of furniture, move it to another room first, leaving this room completely empty with only the four walls.

Even if there is nothing in the room, patterned wallpaper on the walls will not do. It is best to remove this wallpaper and repaint it white, or put up plain white or light-colored wallpaper. If this is impossible, you will have to buy large white paper and paste it on all four walls.

Time Bands When It Is Easy to See the Aura

The time band for seeing auras refers to the external lighting conditions. If the room’s environment and conditions are appropriate, it would be ideal, but rooms with such good conditions are rare, so ordinary people still have to choose the right time band.

Generally speaking, the most appropriate time band to see auras is at dawn or dusk. In other words, it is the time band at the boundary between day and night. At this time, our eyes are shifting from one certain lighting state to another, so they enter a somewhat unclear state. Therefore, subtle parts that normally go unnoticed will register visually. The brightness at this time is different from broad daylight; for example, if someone stands at the doorway looking into the distance, you cannot clearly see their face.

In such a time band, not only auras but even things usually invisible can be seen. For example, the certain energy reported by Dr. William Reiby can only be seen clearly using this time band. According to the author’s experience, it looks very much like a swarm of fireflies seen in a twilight sky.

It is better to create a dimly lit environment and then practice. In other words, an extremely bright or dark environment will cause our eyes to exert their normal functions and reject ambiguous things, which is relatively unsuitable for beginners practicing to see auras.

Curtains: For example, if it is during the day, pulling the curtains to make the room dimly lit will suffice. However, in reality, an artificially arranged environment is still somewhat different from a natural one, because at dawn or dusk that atmosphere is naturally generated, which can never be formed during the day.

From the perspective of Sen-dō (the Way of Immortals), daytime is when Yang energy is strong and all things are active, so one’s mind is easily focused outward. But at dawn or dusk…

…is when Yin energy increases, the activity of all things decreases, and consciousness easily turns inward, making it suitable for this kind of training. Due to all these factors, it is ideal to learn at dawn or dusk.

Basic Training for Seeing the Aura

It can be divided into several steps depending on an individual’s aptitude. For example, a person with good aptitude can see auras just by practicing Step ① below. Thus, they can proceed further to practice the next stage, “Direct Staring at the Full-Body Aura.” If you practice Step ① and still cannot see the aura, you should practice Step ②. If you still cannot see it, you must practice Step ③.

Step ① Direct Staring Method

① This is the simplest method. First, raise your hand against the wall—of course, a plain white wall—leaving a few centimeters of space. Spread your five fingers and look at the tips of each finger, as shown in Figure ②. At this time, do not rush mentally to see the aura; rather than staring intently, look with a slightly relaxed, hazy feeling.

② When doing this, if you see something like mist emanating from your fingertips, trace its shape and keep looking. After a while, you will be able to see the whole hand as if it were enveloped in a misty radiance.

③ If you only see a hazy, aura-like substance at the tips of your fingers, but do not see anything further, or if you still cannot see anything after a while, then concentrate your awareness on your fingertips and observe.

The author has already undergone training, so when doing the above method, the aura can be seen immediately. It is a sharp, thread-like substance emanating from the fingertips, extending to a considerable length. If you look closely, it can be seen even under sunlight or fluorescent light; it is a thread-like substance with a black outline. However, those who have no experience concentrating their energy will generally not see it this clearly. Being able to get a hazy feeling of it is already quite good.

Step ② Complementary Color Method

Those who practice only the method in Step ① and cannot see anything need to use the Complementary Color Method of Step ② for training.

① First, prepare sheets of solid-colored drawing paper in B4 size, approximately 25 × 37 cm. Find out which color reacts best to your eyes. If you do not know, using various colored fabrics is also acceptable; it does not necessarily have to be circular drawing paper. The key point is that it must be a solid color with no patterns whatsoever.

Note: The lighting condition should be slightly brighter than the above-mentioned conditions, making it easy to distinguish colors. In the author’s experience during practice, Step ① requires training in a dimly lit environment, whereas Step ② requires training under slightly bright fluorescent light. Too strong a fluorescent light will make the eyes feel glaring, which is counterproductive. However, this naturally does not apply to those with considerable training.

② First, divide the various colored drawing papers into a dark color system (black, blue, dark purple, etc.) and a light color system (white, yellow, red, etc.), and pair them with complementary color contrasts. For example, black against white, red against green, yellow against blue, etc. However, there is no need to strictly follow the color contrasts stated in color theory. If you look at the colors and feel they are opposites, then pair the colored drawing papers according to this feeling.

The author has also experimented with various color combinations to research under which combination it is easiest to see the aura. During this aura training, the author felt that the color contrast that makes it easiest to see the aura differs depending on the person. Some people react when red and green are paired, while others only react when yellow-green and red are paired. Therefore, readers can arrange several pairs themselves.

③ Place the various color contrast pairs on the desk. First, select one pair. As mentioned above, raise your hand and look from a distance of several centimeters. In other words, move your gaze back and forth between these two colored papers. If the speed of the back-and-forth movement is too fast, even if you see the aura, you will not feel it. Therefore, it is better to move at a slower speed. Of course, your eyes should focus on the tip of your finger, as shown in Figure ③.

Note: Be careful of the shadow of your hand. If there is a shadow from the lighting right beyond the raised fingertip, even if you see an aura, it will easily overlap with the shadow, and as a result, they will cancel each other out and you won’t be able to see anything. Therefore, the shadow of the hand must be a considerable distance away from the fingertip. For this reason, you must adjust the position of your hand and the lighting.

④ Keeping the above points in mind, practice each pair of colored paper combinations for 3 to 4 minutes. Generally, after doing this for a total of 15 to 20 minutes, you need to rest for 50 minutes. You can also train with only one group per day.

By practicing in this way, you will know which pair makes it easiest to see the aura. Then, for future practice, choose this pair to train the complementary color method. This will make it much easier to see a clear aura.

The author taught the above-mentioned technique to a person who practices Sen-dō (the Way of the Immortals). At that time, there were some people who still couldn’t see the aura even after practicing only Step ①, but after practicing Step ②, everyone was able to see the aura. In my experience, about 90% of people can see the aura after just one training session.

This aura is a faint mist-like substance emitted from the fingers, expanding to a size of a few millimeters to a few centimeters. Of course, the author has practiced Qigong for many years, so the aura I can see can extend beyond the far distance of the B4 drawing paper, and its shape is not just faint mist, but has strong rays of light as stated in Step 3.

Interestingly, those who can only see an aura of a few millimeters at first will gradually be able to see it clearly after practicing multiple times. If they continue practicing for a few hours, they will also be able to see external auras or auras emitted from plants.

People with naturally good qualities, in particular, can quickly see all kinds of auras after starting practice, feeling as if they are seeing an ordinary scene. Here, I will give an example to explain:

I once led a group to the mountains in the Shikoku region to live a collective training camp life. At night, I gathered all the members to train in the development method of the heavenly eye. At that time, I felt that these people did not have good qualities, so right from the beginning, I used the above-mentioned complementary color method for practice.

When I asked them what they saw, they replied that they could see a faint mist-like substance around the fingers, and some said it was something like a radiance overlapping with the fingers. Therefore, I asked them to use their other hand to draw the shape they saw. The result was exactly the same as the shape the author saw.

Then, I asked these few people to look at the aura emitted from the author’s fingertips. They all cried out in surprise, saying that this aura was not only very clear but also spanned a long distance.

However, apart from these few people, most of the others still couldn’t see the aura and had disappointed expressions. I said to everyone, “Look carefully at my hand,” and then I used my conscious power to alternately strengthen and weaken the aura emitted from my hand. After watching for a while, those disappointed people also began to understand and showed smiles.

Among them was a member named Okasaka, who said, “Why can I see it so clearly?” I asked him what he saw. He replied that not only could he see the aura emitted from everyone’s hands clearly, but he could now also see the aura emitted from their bodies.

His answer surprised me, so I asked him, “Have you ever had this kind of training before?” “No, today is my first time.”

This impressed me very much, because it is very rare to achieve such a result on the first day of training. It can be said that he is a person with natural good qualities.

To test his ability, I turned off all the lights and let him look at the auras of several members. I asked him to draw the shapes he saw on paper with his other hand. He drew not only the inner and outer layers of the aura, but also all the derived auras emitted from various parts of the body, and he drew them very accurately. From this, it can be seen that what he said just now was not false at all.

This Mr. Okasaka truly has good qualities. Later, I taught him to practice the Shōshōten (Lesser Heavenly Circuit). He learned it faster than the average person and was able to coordinate with all light visualizations. Later, I asked him to write a report. It is a very interesting report, so I have specially included this report in Chapter 2, “Development of Inner Light,” of this book for fellow practitioners to reference.

Aura Strengthening Method and Development Method Using Tools

Step 3: Aura Strengthening Method

Those who still cannot see the aura using the above-mentioned complementary color method can use this method. This method strengthens one’s own bio-energy. Those practicing Step ② who can see a certain degree of aura can also apply this method, because doing so will definitely allow them to see a clearer aura.

Simple Method: Among the aura strengthening methods, the simplest one is the method of warming the hands. For example, you can warm your hands by placing them at a proper distance from a heater, or you can soak your hands in warm water for about 10 to 15 minutes. If you feel this is not enough, soak your whole body in a bathtub filled with hot water to warm both your hands and body together. Another method is to do light exercise to warm the body. The key point is simply to quickly warm the body and hands so that the energy radiated is increased.

…is very vigorous, but the mind will also become tense along with it, making it difficult to concentrate on observing the aura.

The orthodox method is a simple method, but if one constantly relies on this method, one will not be able to progress quickly. One must project one’s inner energy from within; otherwise, one will only barely manage to see the aura and will be unable to master the super-vision ability.

If you wish to project and strengthen the aura according to the orthodox method, the procedure is as follows:

First, relax both mind and body. After taking several deep breaths, inhale deeply once more, hold your breath, tense your lower abdomen, and concentrate your awareness on the fingertips of the hand from which you wish to emit the aura — about two to three fingers. At this time, even though you are concentrating your awareness intensely, you should not stare; otherwise, your mind will become tense and you will instead be unable to see the aura.

Those who have studied yogic or other esoteric breathing methods may first practice those breathing methods for twenty to thirty minutes, and then study according to the method in this book. In this way, it becomes easier to obtain a strengthened aura.

For details on emitting a strengthened aura at will, please refer to the author’s three previous books.

In any case, all of these methods can briefly elevate one’s bioenergy. Once this is achieved, you may use the method of Step ① or ② to observe the aura radiating from the hand.

Step ④: Aura Glasses

If you still cannot see the aura using Step ③, then you will have to practice using an aura-development device. Some people adopt this method from the very beginning; however, based on the author’s teaching experience…

It is best to first practice Step ① and then proceed in the order described in this book. This is the orthodox method and can produce the same effect as using the device. The device referred to here was first designed by a British doctor and was later improved by Oscar Dagnall. The version currently sold can be described as specialized aura-viewing goggles.

Ordinary devices are not ones through which one can directly see auras; rather, they are used as training aids when practicing to see auras, making it comparatively easier to see them. Here I will briefly explain the theory behind these aura-viewing glasses for everyone’s reference.

According to the theory of physiologists, there are visual cells on the retina. These cells consist of two types: cone cells and rod cells. Among them, cone cells are concentrated in the central portion of the retina, and their primary function is to distinguish the shape and color of objects under strong light. Rod cells…

---

…are located in the peripheral part of the retina, and their primary function is to distinguish light and dark in dark spaces or under dim light conditions such as at night.

According to Oscar Dacnall’s view, seeing the complete aura depends on the rod cells, so stimulating the rod cells enables one to clearly see the aura. Based on his experiments, aura-development devices should be capable of effective training in this regard. The device designed by the aforementioned Dr. Kilner uses a blue-series dye (Cyanine) placed between two glass panels — an exterior device resembling goggles. Its light characteristics are precisely opposite to those of the human eye. Put more simply, the part of the light spectrum that is opposite to what ordinary people see is the part most easily perceived when using these glasses.

This region of the spectrum is the area most closely related to the aura. According to research findings, this is connected to the extreme regions of infrared and ultraviolet light. Kilner’s aura glasses use a blue-series dye, but the aura glasses improved by Dacnall use a red-purple-series dye. It is said that this dye is more effective than blue-series dyes.

The author has previously used aura-viewing goggles made by Bonax Hellen and aura glasses, both of which produced good results and allowed the aura to be seen. Those who have studied qi-gong methods or have trained to see auras with the naked eye — roughly over ninety percent of such individuals can see the aura on the same day when training with these aura-viewing devices. Even those who have had no prior training of any kind, as long as they use these glasses, roughly sixty to seventy percent of people can see the aura on the same day. Using aura-viewing goggles causes less eye fatigue than using aura glasses.

Aura glasses require a solution of red-purple-series dye, triethanolamine, and two glass panels large enough to cover both eyes as raw materials, and can be made by hand. The manufacturing method is very simple:

④ Dissolve the dye and sandwich it between two glass plates, as shown in the figure above.

It can also be manufactured using filters, as shown in Figure ④.

The above is an explanation of these devices, and their method of use is as follows:

Method of Using Aura-Development Devices

When using this device, one must select the appropriate environment and time. The items to prepare are: B4-size (25×37 cm) white drawing paper — the white drawing paper previously pasted on the wall for practicing super-vision ability can be used — and a light bulb.

① First, look at the light from the light bulb through the aura glasses for about one minute. Then remove the glasses and look at the white drawing paper instead. You will then sense that the white drawing paper appears yellowish-green. This is due to the color afterimage phenomenon. This yellowish-green sensation disappears quickly, but with repeated practice, the duration of the yellowish-green visual impression becomes longer and longer. Therefore, you must practice several times to maintain…

---

…this yellowish-green visual impression for a duration of several seconds. However, if you practice for several hours at once, your eyes will become extremely fatigued. Honestly speaking, the ideal practice time is about fifteen to thirty minutes per day.

② Once you can maintain this color afterimage for several seconds, proceed to view the aura according to the methods of Steps ① and ②. Then, the aura of your hand that you previously could not see — once you reach this stage, you can begin practicing viewing the aura of the entire body.

Aura-Viewing Training Method (1)

With training, you will ultimately be able to see the aura emitted by all things. Here I introduce various techniques in this area for readers to practice in the order presented in this book.

Technique: The Aura of the Entire Body

① To observe the aura radiating from the entire body, first prepare a mirror large enough to reflect your whole body. When beginning practice, you can practice wearing only underclothes; even underwear is sufficient for practice.

Although the goal is to see the aura, at this stage you should not stare. Rather, view the full-body reflection in the mirror with a relaxed, unfocused feeling.

Using the method described above with colored drawing paper — once you know which color makes it easiest for you to perceive the aura, paste a sufficiently large sheet of drawing paper of that color on the wall behind you. In this way, when you look in the mirror, the area behind you will be this colored drawing paper (as shown in Figure ⑤).

② If, even with this arrangement of colored drawing paper, you still cannot see the aura, then use the aura-strengthening method — the qi-strengthening method used in Step ③ — to activate your bioenergy. In this way, you will be able to perceive a quite clear aura.

③ As mentioned earlier, the aura has several layers. However, when beginning practice, look only at the inner aura. Generally speaking, this inner aura extends approximately twelve to thirteen centimeters from the body’s surface. However, based on the author’s experience, sometimes the distance is even shorter — sometimes only a few centimeters from the body’s surface. In such cases, some people conclude that their eyesight is poor.

It feels as though you are seeing your own image with a slight displacement.

Ordinary people always perceive it with a somewhat hazy sensation, but those who have a foundation in qigong methods can see it quite clearly. It has the feeling of another, slightly larger transparent layer superimposed over the outward appearance of the body.

Once you can see it clearly, then you may begin training to see the aura of other people.

Technique ②: The Afterglow of Others

After you can see your own afterglow, seeing the afterglow of others becomes comparatively simple. You may choose any person at random to observe their afterglow.

At this point it is best to choose a friend who shares your interests, or a friend who is likewise training to see afterglows, so that you can serve as partners for one another and observe each other’s afterglow. In this way you can assist each other, which is very convenient for practice.

① First, use the Steps ①–③ described above to observe each other’s afterglow emanating from the hands. Once you can mutually see the afterglow emanating from each other’s fingers, then proceed to mutually observe each other’s full-body afterglow.

② At this point, first observe the afterglow around the other person’s head. Once you can see it clearly, then observe the other person’s full-body afterglow from top to bottom.

Points of Caution

After you can see it clearly against a background of objects, walls, and so forth, swap places with your friend — that is, you become the subject and let your friend practice observing. Since you and your friend are standing in the same position against the same background, once you have both seen the afterglow you can exchange opinions and discuss with each other what differences there are in the afterglows you perceived.

③ Is the afterglow you are seeing merely an illusion? Those who understand qi can use their hands; those who do not understand qi can use an afterglow measuring device to confirm the qi.

Regarding this aspect, the author has many experiential examples. Here I introduce the methods for readers’ reference.

Method for Those Who Understand the Sensation of Qi to Confirm the Size of the Afterglow

This method utilizes the sensation of qi. It allows a person who can see the afterglow to confirm the size of the afterglow. After confirming it yourself, without telling the other person, have someone who cannot see the afterglow but who well understands the sensation of qi confirm the size of the afterglow.

If it is someone who is well versed in both, then first ask this person to view the afterglow, and then ask them to close their eyes and —

mutually view the afterglow and measure its size, and the results of the measurement — the answers proposed by the author and the answers proposed by this friend were almost one hundred percent identical.

Method of Confirming Afterglow Size When Using an Afterglow Measuring Device

The method of confirming the size of the afterglow emitted from a person’s body using an afterglow measuring device.

The author likes to use the afterglow measuring device produced by the Bonax Hellen company. When I purchased this measuring device, I carefully read its instruction —

When the afterglow measuring device comes into contact with the area above the head where the afterglow is emitted — the instruction manual states that this measuring device responds — the moment the device contacts the edge of the afterglow, the measuring device swings up and down to a degree that the user must first train for several weeks to several months to calibrate. When the author and several qigong experts as well as people who can see afterglows use this measuring device, they all obtain a strong response on the very first use. Regarding this point, the author once held an experimental demonstration at the YMCA in the Kanda district of Tokyo. Here I introduce the circumstances at that time.

The author first selected a person and had them stand, then I brought the measuring device close to the area where the afterglow was emitted from above their head. The moment the measuring device contacted the edge of the afterglow, the measuring device began to swing up and down. This shows that this measuring device is quite sensitive. I continued moving the measuring device forward, and when it reached the place where the afterglow’s radiance was strongest, the swinging of the measuring device became rapid and vigorous as well.

The subjects I selected numbered over a dozen people, and I used the measuring device on each person, and the same situation occurred in every case. In other words, the position of the afterglow — its outer edge being the clearest — coincided with the tip of the afterglow measuring device, at which point the device’s response was strongest. This measurement result was the same for all dozen or so people. It was only that each person’s qi strength differed, so the behavior of the afterglow measuring device also differed accordingly. For example, with some people, when measured, the measuring device did not swing up and down but instead rotated rapidly; with others, there was no such rotation, but rather it swung as though being pushed outward. The afterglow measuring device reacts most strongly in proportion to the sensation of qi emitted from the inner layer of the afterglow and from the body. In particular, the outer edge of the afterglow and the strongly radiant parts cause the swinging of the measuring device to be most intense.

I also had those who only understand the sensation of qi carry the measuring device for experiments, and the results they obtained were entirely consistent.

Through these experiments, the effectiveness of this measuring device can be proven. The above explains the methods for practicing seeing afterglows through mutual assistance and for confirming afterglows. Those who have achieved satisfactory results from all of this training may proceed to the next training: the practice of seeing others’ afterglows outdoors at night. And only at the very end can one practice seeing afterglows during the daytime, and being able to see inner-layer afterglows in any location.

Training in Seeing Afterglows (2)

Technique 3: The Layers of the Afterglow

For those who cannot see afterglows, it is as difficult as ascending to heaven.

① Those who can already clearly see the inner-layer afterglow should first observe the hazy, expanded portion on the outer side of the afterglow. If you cannot see it clearly, then you must further observe whether there is a boundary point on the outer side.

It is clearly divided into an inner layer and an outer layer. Especially in modern society, where many people lack qi, the afterglow itself is quite small. To further divide such a small afterglow into inner and outer layers for observation is indeed not simple.

Obtain a preliminary sense of the expansion of the outer-layer afterglow and practice. Through such repeated practice, one day you will finally be able to clearly see the difference between these two types of afterglow.

Points of Caution

According to Dr. Kilner’s explanation, children — especially boys — have no distinction between the inner and outer layers in their afterglows. Furthermore, those who have been ill for a long time and whose afterglow has weakened also have difficulty distinguishing the inner and outer layers of the afterglow. Therefore, when practicing, do not choose children or sick people as subjects. Change partners frequently, and in this way practice seeing the boundary between these two layers of afterglow.

④ This outer aura layer is fluid and highly variable. At the same time, the unique auras emitted from various parts of the body intermingle with one another, making it difficult to clearly discern their shapes. For example, the aura emitted from the head and eyes has distinctive characteristics; in women, unique auras can be seen from the chest and waist; in men, a protruding aura can be seen in the genital area. Generally speaking, the aura of a healthy person gives the impression of swaying flames, as shown in the figure.

⑤ Dr. Kilner also stated that some people can see an even larger outermost aura layer beyond the outer aura. However, this portion is extremely faint, so it is very difficult for beginners who have just learned to see auras to observe this outermost aura. It may only be visible quite coincidentally and when all conditions are favorable.

⑥ In any case, once you are able to discern the inner and outer aura layers, the next step is to observe the various derivative auras within the aura. The parts that can be seen most clearly are the unique auras emitted from specific regions of the body—for example, from the back of the head, the back, the eyes; in women, the unique auras emanating from the chest and waist; in men, the protruding portion visible around the genital area, as shown in the figure. In the case of ill persons or those with extremely abnormal mental states, one can discern a particularly strong aura reflection in certain areas. What is comparatively distinctive is that individuals who have cultivated immortality arts (xian-dao) or yoga to a considerably advanced level can be perceived: the aura emitted from their heads extends upward like a pillar into the sky. In other cases, although the range may be small, one can see radiant block-like auras in certain areas, or observe dark lumps or missing portions in the surroundings of a given area. When any of the above conditions are present, they generally indicate an abnormality in that person’s physical or mental state, so

from the information provided by the aura, one can understand matters related to health and spirit. Detailed explanations on this subject will be provided later.

Technique 4: Auras Emitted from Various Objects

Observing Animal Auras

Once you can clearly see auras emitted from the human body, the next step is to practice observing the auras emitted by various animals. For example, household pets such as dogs, cats, or small birds—you can observe the auras of these animals. The method is the same as the method for observing human auras described above.

Observing Plant Auras

Potted plants can be used. Plants that are currently flowering are the most ideal because they radiate intense auras and are relatively easy to observe. For outdoor trees, there are lighting conditions to consider, so it is necessary to select an appropriate time. Generally speaking, observing from dusk through the nighttime allows one to see the auras of ordinary trees.

The author has observed trees at night and seen what appeared to be a radiance like golden powder. If one draws it in using qigong methods, there is a very refreshing sensation, and the golden radiance flows toward one’s body—quite beautiful. However, the energy and effects are, of course, roughly the same as during the daytime.

Observing the Auras of Non-Living Things

After observing the auras of living things, one should also practice observing the auras of non-living objects. If one understands the flow of qi, first use the palms to gauge its relative strength, then select the area with comparatively strong qi to observe. For example, one can observe gemstones; mystical diagrams such as the Tree of Life and tonkō divination charts; protective talismans, personal amulets, calligraphy works, drawings executed with concentrated effort, or attractive intaglio-printed photographs, and so on.

After the author observed the auras of the above-mentioned objects, he felt that they were more intense than auras emitted by the human body. For example, when looking at a tonko talisman, not only could the overall aura be seen, but even the swords or weapons drawn on the talisman exhibited localized, intense auras. Sometimes they actually took the form of super-clairvoyant shapes floating in the air.

Technique 5: Aura Colors

This is the most advanced type in aura observation training. Some people, even after practicing many times, still cannot achieve the goal. Dagnall, who developed a scientific method of seeing auras, could only see black, blue, or gray. Given the characteristics of the human eye, the rod cells—which serve the function of perceiving auras—can only distinguish dark colors (black) from light colors (white). Therefore, not being able to see these colors is in fact the normal condition.

In practice, most of those who can see these colors are trained mystics from India or the West, or certain psychics. Those who cannot see aura colors need not be discouraged. Sometimes, even without seeing colors, one can still judge abnormal states or exercise control based on shape alone, so color is secondary.

Of course, being able to identify various aura colors is ideal. If you cannot see them at the start of training, that is perfectly fine—continue practicing patiently. If you still cannot see them, set it aside for the time being and continue advancing forward.

① When practicing seeing aura colors, the background should be a white or black single-colored wall. You may affix single-colored cloth or paper to the wall.

Then you can use the previously prepared space. Have the subject person who emits the aura stand in this prepared space, and then observe with a relaxed mind.

② The key is not to look with the eyes, but rather—as in the technique method—to consciously hold the awareness of aura colors while observing. For example, observe with the sensation of seeming to see blue or red—that is to say, through intuition. As long as you persistently repeat the practice over a long period, one day you will succeed in seeing aura colors.

In the author’s experience, the shape of the aura is perceived with the same sensation as ordinary vision, but the color appears as though it has been processed differently—it seems not to be seen with the eyes, but rather seen with the mind.

Ms. Suzuki was previously quite accomplished in meditation, so she was able to see aura colors quite easily. She said she saw blue, though she herself remarked that the color was difficult to describe.

Some of the author’s friends can also see aura colors and shapes. Of course, they all possess the aptitude for psychic cultivation, so they are able to perceive the world of consciousness as though it were the real world.

When practicing together, you can check whether the aura colors and shapes perceived by these friends are consistent. Of course, aura measurement devices or aura glasses can also be utilized.

Through such objective research and practice, when you are able to see the auras of all things, then the basic training for seeing auras can be considered complete.

Then, first read the following course, “Information Content Provided by Abnormal Auras,” to prepare the relevant knowledge. After that, proceed to Chapter 2, “Development Training for the Internal Light,” which covers the “Aura Correction Method” for correcting aura abnormalities—part of which falls under the application of super-vision ability.

Information Content Provided by Abnormal Auras

The aura that surrounds a person differs from air; it is not a tasteless, dry thing. Rather, it expresses various types of information depending on the person’s character, constitution, state of health, latent abilities, atmosphere, and so on.

In this regard, we can discern these qualities from the shape and color of the aura. Conversely, if one can correctly observe the color and shape of the aura, everything about that person can be discerned. The aura control method—an applied technique of aura observation—also requires this knowledge in practice. Therefore, those who have completed the basic training course for seeing auras should first study the relevant knowledge in this area.

First, I will explain the information related to aura shapes. The content is based not only on the author’s own experience but also includes reports from Dr. Kilner, Leadbeater, the psychic Cayce, and others.

Aura Shapes

The overall shape of the aura is best when it is egg-shaped, slightly oval, as shown in the diagram. If this shape becomes deformed — that is, if the pointed portions become increasingly sharp — it indicates a worsening condition. According to the opinion of the psychic Edgar Cayce, a sharply pointed shape indicates an undeveloped soul — for example, being very selfish or very stubborn.

For boys and girls before the age of twelve or thirteen, the aura generally has the same shape, with girls’ shapes being more refined and delicate. However, after the age of thirteen, the shape of the aura gradually differs according to individual variation.

Generally speaking, the female aura expands more on both the left and right sides compared to the male aura, with the greatest expansion occurring at the waist area. In females, the part of the aura behind the body expands more than the part in front of the body. This situation is most pronounced when there is a depression at the waist.

People with high intelligence have auras larger than the average person’s. According to the views of Indian mystics, people with large auras have higher spirituality, often reaching several meters or several tens of meters in extent. The aura of Shakyamuni (the Buddha) was exceedingly large, reaching over three hundred kilometers. Regarding this point, it has already been mentioned earlier. Such an enormous aura cannot be clearly perceived by ordinary people; one must use spiritual vision to see its original full form.

Figure 9. Aura with three localized gaps and one area of indistinct radiance.

Abnormally Shaped Auras

The above explains the general characteristics of auras. However, if its shape is skewed or abnormal, it indicates that the person in question has an abnormality in body or mind. This is a very important part of the information conveyed by the aura, and readers should keep this firmly in mind.

When it appears in specific areas (as shown in the diagram):

Abnormalities in specific areas — for example, a person with stomach trouble will show this abnormality in front of the stomach; a person with stiff shoulders will show a hazy, dark radiance present at the shoulders, in the form of a glowing sphere. If such an abnormal shape appears while the body feels nothing unusual at all, it means that this area will become ill in the near future.

These localized abnormalities appearing in the aura sometimes indicate spiritual aspects, but generally speaking, they are closely related to physical abnormalities of the corresponding part of the body.

In addition to such localized abnormalities, abnormalities can sometimes be seen across the entire aura. For example, the aura that expands on both sides of the body may be particularly narrow on one side, or the entire aura may appear especially small, as shown in the diagram. According to Dr. Kilner’s view, a person suffering from hysteria will have a very wide aura on both sides of the body, but it will suddenly narrow at the pubic area, and the aura behind the body at the waist will bulge. If a person suffers from a condition resembling pain disorder, then on one side of both the inner and outer layers of the aura, there will be a contracted state.

The most severe cases involve contraction of the inner aura. Sometimes the aura itself appears very coarse, and sometimes it looks as though it has been destroyed — this indicates systemic weakness of the whole body.

Abnormalities in the aura are always accompanied by changes in color, so one must also observe the colors. Regarding this point, it will be explained later.

The Mysterious Bands of Light

Another characteristic of the aura, apart from its shape, is the band-like light. This is a long, elongated form of light emitted from the head and several other bodily centers — roughly coinciding with the positions of the chakras — that appears to wrap around the body, as shown in the diagram.

Indian tradition regards these bands of light, or the streak-like rays of light visible within the aura, as the pathways through which the life energy — qi — flows. In the Indian language they are called “nadis.” In other words, the human body is enveloped by nadis.

Native Americans also saw these bands of light in ancient times. Native Americans perhaps called them “luminous threads” because of their shape, or perhaps they saw many glowing fibrous threads of light, and their shape resembled a cocoon wrapping around the human body, particularly at the abdomen.

There have already been many reports of aura rays emitted from the abdomen. For example, the Dutch radiologist Dr. Philip observed the aura rays emitted from his own abdomen and drew them into a diagram.

Dr. Shafica Karagulla, a physician in California, USA, also reported seeing such aura rays. She further stated in detail that these aura rays are tentacle-like protrusions appearing at the solar plexus — essentially lines of energy flow emanating from this area. She also said that by extending these aura rays, one can project them into another person’s aura.

One can also hook these bands of light onto tree branches when climbing high cliffs, allowing one to leap from one tree to another, moving very swiftly — much like a squirrel in the forest.

Regarding the aura rays emitted from the abdomen, the author also has some personal experiences, so I will report them here. I recall that about six years ago, on a certain day, I gathered several people who practiced Sen-dō (immortal way) at my home to train them in the method of emitting inner light. This was a practice in which several people sat together in a circle, closed their eyes, emitted qi, and simultaneously concentrated intense awareness on a central point. When practiced in this way, a vivid white light would soon flash. Naturally, that day the practice was very successful.

The energy lines of the abdominal horizontal plane recorded by Dr. Philip: the protruding energy field aura is recorded in the central part. At that time, none of the people present had cultivated to a profound level; in other words, in a normal state, they were all people who could not see inner light, so I thought I would just try it based on the feeling of qi. First, I had everyone present emit steel-cable-like qi from their abdomens, and then strengthened this qi so that it extended outward. Consequently, the qi from each person entangled with one another. When entangled, it gives the sensation as if several cables are connected together. Of course, this is also a kind of illusion, so I consciously pulled hard. At that moment, everyone present expressed that they felt as if they were being pulled by something. I thought, “I will relax slightly first and then pull hard again.” As a result, one person who had not noticed was pulled by my movement and tumbled, swaying side to side, right to my feet. This startled me. From then on, I gained the confidence that one could use this kind of steel-cable-like light to pull people. At the time, pulling people based solely on the feeling of qi, I did not realize at all that it was the effect of a cable-like aura. As I performed this several times in succession on the people present, a bystander in the same room, Mr. Yamaguchi, suddenly exclaimed that he saw band-like light emitting from the author’s abdomen. This Mr. Yamaguchi had cultivated to the level where he could easily see auras. Hearing this young man’s exclamation, the people present woke up as if from a dream and looked at the author’s face in unison. Later, on another occasion, when others were pulling each other using the band-like light emitted from their abdomens, the author did indeed see the light emitted from their abdomens to stroke the other person’s body. This is related to the application of the super-vision ability, and the specific implementation method will be explained in Chapter 5. From the perspective of aura diagnosis, if the light beams of this internal aura or the emitted band-like light automatically contract or disappear, it can be determined whether the subject has a physical or mental abnormality.

Colors Indicated by the Aura and How to Identify Abnormalities

Aura Colors and Their Meanings

The characteristics of an aura can be seen not only in its shape but also in its color. However, being able to clearly identify colors is not easy. The interpretation of aura colors also varies depending on the person. The author has compiled and organized statistical observations from several individuals, and therefore introduces the most general tendencies here. In other words, there are other differing aspects beyond the situations introduced here, and I believe that through the accumulation of one’s own observations and experiences, understanding of these differences will naturally arise.

Red Aura

… concepts and so on. If the red is very vibrant, it indicates independence; however, it can also indicate a slight nervousness, being self-centered in every respect. If it appears in a female, it indicates characteristics such as a love of dressing up, flamboyance, and frivolity. A red aura with a murky sensation generally indicates somewhat negative aspects such as being impulsive, rough, and wasteful. If it is dark red, it indicates very strong self-awareness. Generally speaking, red represents the emotional aspect. And in physically afflicted areas of the body, the aura is mostly red most of the time.

Pink and Coral Auras

These two colors belong to the red category, but the meanings they express are quite different. Generally, this indicates a person who is mentally immature or childish. However, it also has positive aspects such as cuteness and friendliness. This color often appears on young women. According to Cayce’s view, if this aura color appears in an adult, it may also indicate that the person is pursuing a belated youth.

Orange Aura

Its effect is not as intense as red. A person with this aura color is full of desire for life, possesses a generous and magnanimous temperament, and is a prudent and steady thinker. If it is an orange tinged with bright yellow, it indicates a person with strong self-control and a noble character. For example, the aura of a sage monk is this color. In the Buddhist countries of India and Southeast Asia, the robes worn by practitioners or monks are mostly a yellowish orange; the reason for this lies here. If it is a brownish orange, it indicates that the person is unhealthy and despicable. An orange without a yellow component indicates unhealthiness and despicability. Monks in India all wear orange robes. An aura of this color signifies a person of noble character.

Yellow Aura

Generally speaking, murky yellow indicates a person who is often tense, feels oppressed, or suffers from heart disease or neurasthenia. In other words, it indicates some abnormality in the person’s body.

Regarding the sickly yellow light, the author has had personal experiences, so I will take this opportunity to report on them. A few years ago, the author went to Singapore and stayed at a friend’s house. There was also a young woman visiting relatives from Indonesia, who was also a relative of this family. Her appearance and disposition were not very good, and her behavior was different from that of ordinary people. One day, this young woman happened to walk past the author barefoot. At that time, the author was reading a book and happened to look up at her back as she walked past. As a result, from the footprints she left on the floor, the author saw a murky yellow brilliance taking the shape of footprints. The shapes of these footprints turned into dotted yellow forms as the young woman passed by. On another occasion, the author happened to be sitting right next to this young woman; from the qi emitting from her body, the author sensed that she was very likely suffering from liver disease or uterine problems. These are all issues caused by mental anxiety or hysteria in women. However, this time, the color of the aura from her footprints further proved that she had a physical illness.

Green Aura

A person with this kind of aura has a very free and broad-minded personality, with no prejudice against things. Generally speaking, vitality and health are characteristics of this color, so this is the best kind of aura for someone who treats illness to possess. In other words, if a doctor or nurse has an aura of this color, patients can place their trust in that person and accept treatment with confidence.

Characteristics of the Color — therefore those who treat others’ illnesses ideally possess an aura of this color. In other words, if a doctor or nurse carries an aura of this color, patients can feel at ease, place their trust, and accept treatment.

If it is a green tinged slightly with blue, this indicates honesty and a guiding nature. It should be noted that a similarly blue-tinged green is also the aura color emitted by patients suffering from certain chronic illnesses.

If the green carries a yellowish tint — in other words, a yellow-green aura — this indicates that the person in question has poor character and possesses a deceptive nature.

The Blue Aura

People who are capable of self-reflection — that is, those who are comparatively advanced in spiritual teachings — will manifest this color. For example, those who are devout in their religious faith or those who possess spiritual qualities will certainly have an aura of this color.

Generally speaking, blue is closely related to introversion, wisdom, and willpower. However, a deep blue indicates slightly poorer intelligence — an inability to carefully consider matters and a susceptibility to temptation; though such a person may have good abilities, they tend to act under the influence of emotion. A medium blue indicates a diligent character. A pale, whitish blue indicates a person lacking deep cultivation, or one who, despite working hard, is constantly troubled by worries.

Among all the shades of blue described above, any turbidity indicates melancholy, sorrow, headaches, and so forth. For example, a person suffering from depression will generally display a cloudy blue aura.

The Purple Aura

Purple is a color rich in mystique. It generally appears in those who pursue the mystical or in those of noble status. In ancient Japan, the robes worn by eminent monks or aristocrats were often purple. In the West, only those of the rank of emperor or pope were permitted to use purple.

However, if the purple carries a red tint, this indicates an overbearing character, a lack of amiability, or nervous hypersensitivity. If it is a deep blue-toned purple, ideally everything would be fine, but caution is needed: if this kind of purple aura appears on a patient, it indicates cardiac abnormalities or stomach illness.

The White Aura

This indicates purity, cleanliness, and perfection. A person with an aura of this color has a balanced spirit and exists in an exalted mental state. Traditional yoga teachings offer the same interpretation. In other words, possessing a white aura means one is able to engage with all things harmoniously.

The Turbid (Muddy) Aura

This indicates that the person in question certainly has some physical or mental abnormality.

The most obvious is a turbid color mixed with gray. If the turbidity is localized, it indicates physical pain or a spiritual affliction in that particular area.

If the turbid color is very dense and at first glance appears nearly black, this indicates a fatal affliction — whether physical or mental.

Research on the Colored Light of the Aura

Generally speaking, the purer and brighter the aura’s color, the better the person’s condition — both physically and mentally.

However, it is rare for most people to display a pure aura. Auras are typically composed of a mixture of several colors as colored light, so the resulting hues are generally ambiguous and difficult to discern clearly.

According to Dr. Kilner’s view, the color range of the aura of an ordinary person falls mostly within the blue-to-gray spectrum, and of course the specific colors displayed vary depending on the person’s temperament, emotions, desires, mental power, and other factors. Moreover, these factors always influence the aura’s color more strongly than the person’s health does. The greater a person’s mental power, the more the blue tones in their aura increase. Conversely, when a person’s mental power weakens, their aura’s color always tends toward gray.

Dr. Kilner also stated that the color of the aura changes according to a person’s willpower. In such cases, red and yellow are comparatively easy to express, while blue is the most difficult to radiate.

In any case, by observing the shape, light intensity, and color of the aura, one can gather information about a person. Therefore, if you observe an abnormality in someone’s aura, you can offer them counsel and advise them to make corrections. You could also say that when you see an abnormality in the aura, you can find ways to treat the cause of that abnormality — that is, to treat the afflicted area, whether physical or mental. This point will be explained in detail in Chapter 3.

The Essence of Developing the Inner Light (Chakra) and Closed-Eye Practice in Super-Vision

The Mysterious Light Seen by Meditators

Those who are able to see the extraordinary radiance — the aura — emitted by all things can begin to study the inner light (chakra).

Each wheel of light becomes the center of a certain force.

In modern times, the term “chakra” has become quite widespread. Not only is it commonly used in yoga, but Western mystics also frequently employ the term. One could say it has become quite well-known throughout the world.

However, although the term is widespread, it does not mean its content has been systematically organized. Frankly, understanding of the term remains shrouded in the obscurity of mysticism. Perhaps precisely because of this, scientists have been provoked by curiosity to investigate it. At present, auras have already been researched to a considerable degree.

In this regard, many Indians and Europeans have used various instruments to conduct experiments — for example, using electrocardiograms to study the phenomenon. This trend began after 1950. The results of such research revealed that certain specific parts of the human body are closely related to the chakras.

However, to this day there is still no way to use machines to collect this light, nor is there any way to objectively describe its shape. In this respect it is completely different from the aura, since the aura can at least have its content represented to some degree through photographs or instruments.

The chakras each have their fixed shape and color. However, the shapes and colors recorded in various books differ somewhat. Generally speaking, the following sevenfold classification is most commonly adopted:

1. Mūlādhāra Chakra — genital region or tailbone (coccyx)
2. Svādhiṣṭhāna Chakra — gonadal or reproductive region or adrenal glands
3. Maṇipūra Chakra — navel or upper abdomen
4. Anāhata Chakra — chest
5. Viśuddha Chakra — throat (thyroid region)
6. Ājñā Chakra — inside the brow (pineal gland)
7. Sahasrāra Chakra — crown of the head (pituitary gland)

In India, one can find many books on yoga. Among them, the texts regarded as the original classics of yoga are those of the Tantra tradition, which contain detailed descriptions of each chakra.

For example, there is one called the Sūrya Chakra¹ — located above the navel and on the right side of the liver. There is also the Candra Chakra, located to the upper left of the navel — that is, between the kidney and spleen.

…is related to the unconscious, while the latter is related to a state of consciousness that transcends everything. Thus, at least seven or eight, or as many as thirteen chakras are spoken of. Regarding their shape, there are several theories, mostly quite similar, but when it comes to color, opinions diverge so widely that one does not know which to follow.

There are several books that describe purple as the color of the Viśuddha chakra, and a minority of books that describe purple as the color of the Sahasrāra chakra. This tends to invite arbitrary, self-serving interpretations.

Seen in this light, chakras feel ambiguous and baffling, leaving one at a loss. I believe the best approach is to refer to the methods of the Way of Immortals (仙道). The author has also practiced the Way of Immortals and has some experience in this area. I have exchanged views with people who studied yoga and went on to develop this light, and the result was that their thinking and mine were in complete agreement. Whether in the process of development, the objects that appear as radiance, or the mental state, everything was extremely similar. If one had to name a difference, that minor difference lay only in the method of handling things after the appearance.

In the Way of Immortals, this situation is regarded as undergoing condensation to create an immortal, deathless life-body — the “yang spirit” (陽神) — as the purpose of forming the elixir (丹). In yoga, however, there is no such condensation; instead, it continues to expand into a meditative space that accommodates one’s own consciousness. Yoga links the arising light to chakra positions at specific locations, but the Way of Immortals does not adopt this approach and instead considers it related to the entire body, so the two differ in their underlying principles.

Diagram of the Seven Chakras Expressing Inner-Light Radiance — Indian Yoga

They commonly use the word “chakra,” which means “wheel.” Its shape is circular and carries a general sense of rotation. Shown at right is a chakra diagram based on Hindu symbolism. The left diagram is a chakra diagram drawn by Western occultists.

---

Diagram of the Yang Spirit Appearing on the Palm of the Hand

This diagram is commonly found in Taoist books of the Way of Immortals.

The father must be compassionate; the mother cherishes the infant. Walking, standing, sitting, lying down — Embrace the masculine, guard the feminine. Continuous, as if ever-present. Mindful of this, ever present in this.

…In detail, yoga develops chakras at seven distinct locations, whereas the Way of Immortals does not recognize these seven types.

Furthermore, yoga always makes great effort to see light in seven or eight different colors, but in the Way of Immortals, only two colors are used in practice: one is gold, and the other is silver — a color that emits a bright, pure white radiance. Of course, books of the Way of Immortals do record that light of other colors can be seen, but regarding those other-colored lights, they choose to discard them rather than make use of them.

Given that the same light appears, why are there different methods of handling it? When the author first began studying, I too had this question and found it quite puzzling. At the time, I felt that if this were something essential in nature, then anyone who looked upon it should see the same thing.

This question was eventually answered through the author’s own practice. The answer is that both the Way of Immortals and yoga are simply utilizing this inner light in accordance with their own unique systems.

Divine water flows ceaselessly, Irrigating root and trunk, Inside and out, free of dust, Nourishing the sacred embryo, Striving to behold the True Person and ascend to the High God.

For example, the seven mystical lotus-shaped centers described in yoga — in India, the lotus and this number are religious symbols, following traditional Indian conventions. Likewise, the concept of forging an elixir of immortality in the Way of Immortals follows the tradition of ancient alchemy.

When one examines various mystical practices, one can see that they all use this light to form whatever aspects suit their preference. For instance, Western magic calls this light “spiritual light” (靈光) and uses the spiritual light to form a duplicate body. This duplicate body is called a “light body” (光體), and one can also use spiritual light as a means to produce all manner of things.

The methods of Chinese talismanic arts (符咒法) are completely different from those of orthodox Way of Immortals, but they too employ this light to form duplicate bodies or perform illusions.

Once I understood the above, I no longer felt bound to any particular system. In other words, I freely utilized the light according to my own ideas — and as a result, I was able to accomplish even more. One such accomplishment is the development of super-vision ability and its methods of application that I will explain here.

Having understood the nature of this inner light, one can proceed to study its development method and the closely related closed-eye method of super-vision ability.

Techniques Used by Beginners to Develop Inner Light

The training method for this technique is as follows. First, close your eyes and practice seeing the inner light. After training, you will be able to see this light very clearly, and ultimately you must be able to control it through your own consciousness. This final control is the technique of super-vision ability. Because it is practiced with the eyes closed, the author has named this method the “Closed-Eye Method” (閉眼法).

---

This technique constitutes the most fundamental part of super-vision ability. If you do not learn it thoroughly, not only will you be unable to apply super-vision ability, but you will also be unable to practice the more advanced open-eye method of super-vision ability development. Therefore, you should invest ample time and practice earnestly. Building this foundation properly will be of great help for all subsequent training.

Stage ①: Concentrating Consciousness

The aim of this stage is to see light within the meditative space. As described above, this light is called “chakra” in yoga, “elixir light” (丹光) in the Way of Immortals, and “spiritual light” (靈光) in Western magic. These names are all connected to their unique systems of practice and their specific meanings. In this book, we simply call it “inner light” (內光).

To see the inner light, you must concentrate your awareness. Without a considerable degree of concentration, even if you perceive something during meditation, you will be unable to sustain the image — the result will be only a vague, blurry sensation.

Since ancient times, various methods have been transmitted. What is introduced here is a training method devised by the author. It is called the “Round Light Method” (圓光法), and I consider it a highly effective method. It consists of two stages, and you should learn them in the proper order.

Gentle Concentration Method

This is a concentration method designed with the body and eyes in mind, aimed at enabling sustained awareness over long periods of time.

① The room should not contain patterns or decorative designs, and furniture should not be present in the room.

If the walls of the room have pictures or patterns, then — just as with the method described above — buy plain white drawing paper and paste it over the walls. This detail is the same as during the previously described training.

However, in some rooms, depending on the lighting, intense light reflection can actually make it harder to quiet the mind. In special circumstances, blue-white paper may be used instead.

② Once the above preparations are complete, sit upright or sit cross-legged. If either of these sitting postures causes physical discomfort, you may use a suitable chair to sit in, or sit with both legs extended forward.

△ Points of Note

At this stage, the most important thing is to release all tension in the neck and shoulder area. That is, let both shoulders hang naturally, and center the body’s weight…

With your hands placed at the waist (or lower abdomen), sit down.

③ Gaze at a wall surface or white paper with no color.

At this time, do not stare; simply look at it in a natural way.

For the practice time, begin with ten to twenty minutes. As you grow accustomed through training, you will naturally be able to continue watching for forty to fifty minutes.

Single-Point Concentration Method

Once you have trained in the relaxation concentration method to the point where you can sustain your awareness for long periods on an empty space, you may proceed to practice the following single-point concentration method. The method is as follows.

① Use a blank B-size full sheet of white paper; you may also substitute it with solid-color paper. Affix the white paper to the wall, then use a marker pen to draw a circle with a diameter of 2 or 3 centimeters in the center of the white paper. Choose a color that is easy to notice, according to your own preference.

Figure 2. Sit 1.5–2 meters from a wall-mounted white sheet or board and focus on a black circle 2 or 3 centimeters in diameter.

② Once you have prepared everything, just as with the relaxation concentration method, sit down at a distance of about 1.5 to 2 meters from the wall and gaze at the circle on the paper for ten to twenty minutes.

③ When you begin practice, only practice for ten to twenty minutes. Once you have grown accustomed to it, extend the practice time to forty to fifty minutes. When you can sustain this concentration of awareness for this length of time, you may proceed to the eye-closing method. This then marks the beginning of the inner light development method.

Stage ② — Inner Light Development Technique

This training can be described as an extension of the preceding stage. The fact that you continue to gaze at a target point has not changed, but the target object shifts from the wall to the space behind your closed eyelids.

This space behind the closed eyelids is a space rich with transformations—that is, an alluring space in which all manner of things may appear. In any case, this is the space that produces super-vision ability, so readers should train with even greater confidence.

Technique for Observing Inner Light and Its Preparatory Actions

Before beginning the training, let me first explain the training location. The training room should be chosen to be a dark and quiet place. The reason is that in a bright room, even with your eyelids closed, you would still sense the outside light, and as a result, even if you perceived the inner light, you yourself would not be aware of it.

Second,

attention to relaxation can affect the viewing of inner light. For the sake of mental concentration, you may simply plug your ears with cotton, or even climb into a closet and shut the closet door—but leave a small gap for air circulation.

As for rooms equipped with heating and cooling, ventilation should not be a problem. Here I introduce the actual procedure of the inner light development technique as follows.

① After preparing the ideal training environment, relax your mind, sit down, and close your eyes. At this time, do not close your eyes forcefully; simply let your eyelids close naturally.

② Consciously look at the inner surface of your closed eyelids. At this point, follow the method from the previous stage—that is, relax the tension in your eyes, render the muscles around your eyes powerless, and in your mind think of looking into the inside of your eyelids. This is the key point of the training.

③ Some people, following the above procedure, will already feel as though they see a certain kind of light. However, those who experience this sensation remain a minority; the majority will not feel anything at all.

④ Even if you do not see anything, do not be discouraged. You should set aside a fixed time each day to close your eyes and practice for twenty minutes. You will be able to see it; at the latest, after roughly one month, you should succeed.

When closing the eyelids and observing the inner side of the eyelids, do not apply force around the eyes. As shown in the right figure, you should relax the muscles around the eyes as shown in the left figure. This makes it easier to achieve success.

What will those who sense this light actually see? I will explain further below.

Inner Light Appearance Patterns and Experience Examples

Various Patterns of Inner Light

In general, each person who sees the inner light sees something different. These can be roughly classified into the following five major patterns. (Please see the diagram on the next page.)

① Light-point type

② Galaxy-shaped type — looks like a faint galaxy-like radiance, diffuse and scattered.

③ Circular type

Has a galaxy-shaped feel to it, but without the diffuse, scattered quality; instead it is somewhat circular.

④ Mirror-shaped type

A circular radiance with clearly defined edges, giving the feeling of a round mirror floating in space. It is also a pattern characterized by stillness.

⑤ Biological-form type

Although it has a distinct circular quality, it lacks the stillness of the mirror type. In other words, its brightness changes constantly, and its outer portions undulate like cellular movements.

Besides the above five major patterns, some people see comparatively unusual patterns, but in the author’s experience, most fall within one of the five types described above. Please refer to the diagram on this page.

In the practice of yoga chakras, the light that appears must always be of the ⑤ biological-form type. However, in the development of super-vision ability, there is no such strict requirement; seeing any one type is sufficient. Then, concentrate your awareness on this light, and you will be able to see its luminous point more clearly. If you see the ② galaxy-shaped type or the ③ circular type, similarly select the brightest portion within it and continue gazing at it.

If, after training several times, you still cannot see this light clearly, you will have no choice but to choose an even darker room for training. When the author previously trained, I too could not see this inner light. Later, I climbed into a pitch-black closet to practice, and as a result I was soon able to see the sparkling inner light. With continued practice, you will reach a stage where you can see the inner light even without an eye mask.

In any case, if you can continuously see the inner light for fifteen to twenty minutes or longer during meditation, the practice can be considered successful. Therefore, until you succeed, you must train every day.

If, after training several times, you always feel unable to reach the above level of proficiency, the reason lies in inadequate foundational practice before beginning this training, or in having started from the initial stage. Those who see the light but it immediately disappears should thoroughly examine themselves and begin practicing anew.

Once you can see the inner light fully and clearly, you then begin practicing the light-contour manifestation method. This is the core part of super-vision ability.

Regarding the development of inner light, the author has kept experiential records from many people on hand. From these I have selected two particularly interesting portions to introduce.

An Experience of a Technique that Fuses Sen-dō (Immortal Way) and Yoga

The first experiential record is the example of Mr. Oda, a certain cram-school teacher. This teacher was truly successful in practicing the development of the inner light of super-vision ability. Later, he even utilized this inner-light development to produce shōyaku (small medicine) — pills condensed from ki. The period from beginning practice to producing the small medicine was only seven to eight months. From this alone, his remarkable achievements can be seen. What is interesting is the manner in which his light developed. It was a method that fused the techniques of Sen-dō and yoga, exactly as described by the author of this book. The content of his report was as follows:

“Starting in January 1979, I carried out meditation training according to the teacher’s guidance. This situation continued until July of that year. The result was that I saw the chakras. I will briefly describe what I saw at the time as follows:

I devoted two hours every morning to practicing meditation training. When I reached the stage of the shōshūten (small heavenly circuit) during training, I began to see blue light.

Before long, whenever I concentrated my consciousness on the tanden (lower abdomen), I would clearly see blue light, so I continued my meditation training with great dedication. Those blue lights gradually changed color as training progressed, eventually becoming orange light. The issue was that after it turned orange light, I had the sensation as though there was orange light only above my head. Whenever I saw this orange light, my body always had some numbness, an electric-shock-like state, or a sense of being filled with energy.

When I first began seeing it, the radiance was small, but it gradually expanded with training, and finally, when my body was completely enveloped by this light, a state of muga (selflessness) — that is, a state of vanished consciousness — appeared.”

When I saw his report at the time, I instructed him to maintain an even more focused consciousness during the chakra training and to continue meditating. He followed my guidance faithfully and continued his self-training. As a result, he devised a method of self-control, which enabled him to produce the small medicine as described above.

I did not ask him about the detailed conditions at the time. In any case, he later became able to manipulate the inner light freely — that was the part he developed himself.

Experiencing the Small Heavenly Circuit through Inner Light

The other example of inner-light experience is the case of Mr. Okasaka. I have already mentioned in the section on the method of developing the aura-viewing ability that Mr. Okasaka had an innate good aptitude for viewing auras, and this aptitude was fully demonstrated in the development of inner light as well. After hearing only my Sen-dō lectures and some guidance on basic exercises, he was able to see auras within about three days. He then utilized the inner light to carry out the training of the small heavenly circuit.

After seeing the inner light, he chose a day when he had relatively more free time to recall and write down — what he wrote was the situation at that time, not written on the very day.

— Training Diary, July 28, 1984

① I practiced the lower-abdomen breathing method for one hour, then concentrated my consciousness on the tanden. This generated yōki (yang energy), and my body gradually felt warm.

② Starting from the tanden, I let the ki circulate through the entire body. At this point, I felt the hot energy slowly flowing to the Huiyin (會陰), the perineum.

③ When this hot energy reached the vicinity of the tailbone, I felt it stop. At this point, I tightened the anus and concentrated my willpower, and a warm energy like steam slowly rose from this area.

④ When it rose to the upper back, it paused for a moment. While feeling warmth at the paused area, my lower back also felt hot. This condition lasted for about ten minutes while I concentrated my consciousness. Then, I slowly let the hot energy rise up the entire back. At this point, sweat appeared and I felt damp.

⑤ When the hot energy passed through the neck area, there was a slight sensation of pressure, but it continued to rise and quickly reached the Niwan (泥丸), approximately one centimeter below the crown.

⑥ I continued to concentrate my consciousness on the Niwan (泥丸). At first it was a feeling of warmth, but after about five minutes, I had the sensation as though I were wearing a kasa (conical hat) on my head. Although there was no harm, in order to prevent further heating, I repeatedly concentrated my willpower.

⑦ With a mild numbness in my brain, a refreshing sensation gradually arose.

⑧ I temporarily concentrated my willpower. During this, yellow light arose from the Niwan (泥丸). I felt a floating sensation, and simultaneously, this radiance began to expand until nearly my entire head was within the range of the light’s expansion.

⑨ I maintained this state for about ten minutes. A sensation of pressure began between the eyebrows — a feeling as though something were pressing against me. So I tried my best to concentrate my willpower on the Niwan (泥丸).

⑩ Green light arose between the eyebrows and then began to expand, so temporarily I felt both types of light. However, I concentrated the light at the Niwan (泥丸), then consciously let the light circulate toward the front, transforming the light into a sensory form and running it.

⑪ It stopped at the area between the eyebrows, resulting in a blurry, unclear sensation.

⑫ It slowly began to descend. When it reached the throat, it stopped immediately — I felt as though a lump-like object was blocking it. After a while, this lump-like object began to emit light. It was white light, and it gradually spread, so I intensified my concentration of willpower. At this point, a sense of warmth rose again.

⑬ After about five minutes, it descended and stopped at the danchū (the center of the chest), with a sensation of pressure. I concentrated my consciousness again, and after a while, I felt something push forward.

⑭ It stopped at the navel area. I concentrated my consciousness again. This brought a feeling of mental refreshment.

⑮ After a while, a warm sensation arose. I held this for about five minutes, then let it descend toward the tanden.

⑯ Upon reaching the tanden, I gently nourished it (onyō), letting the yōki expand throughout the whole body while concentrating it at the tanden.

⑰ I remained in the seated state for about one hour.

⑱ After consciousness returned, I began to regulate my breathing, running ki between my two hands, and before long it ended.

The above is Mr. Okasaka’s training report. More colorful lights appeared compared to Mr. Oda’s report. The method they practiced was not a yoga method but a Sen-dō method, and as described in the report, they saw multicolored light.

Mr. Oda’s experience had more of a yoga flavor, yet he was still able to produce the shōyaku (small medicine), which is characteristic of Sen-dō.

Truthfully, the above represents the actual state of inner-light development. It is neither pure Sen-dō nor pure yoga. The judgment of whether it belongs to Sen-dō or yoga depends entirely on the practitioner’s own conscious outlook. This is also the reason the author introduces the inner-light portion in this book on super-vision ability.

The Method of Manifesting Images of Light

This is a training in which the imagery to appear takes form.

Truthfully, it is from this stage that one can truly be said to have entered the genuine introductory phase of super-vision ability. Merely seeing inner light does not yet count as having passed through the gateway of super-vision.

Stage of Manifesting Images of Light

The simplest form of imagery — a line — is a training to make it appear as an image of inner light. There are two different methods of entry at this stage.

…will introduce them one by one.

Method 3

First, sit down calmly, close your eyes, and gaze blankly at the inside of your eyelids. Then concentrate your awareness and imagine an image of a line of light appearing within your eyelids. After doing this for a short while—very quickly for some people—you will truly feel that you are seeing a vivid line image.

However, when the image first appears, you yourself cannot judge whether it is floating in your own mind or actually appearing within your eyelids. If it were the open-eye method, you could invite a third party to look and verify. But with the closed-eye method, you cannot ask another person to verify.

There is no need to dwell on this problem, because based on the author’s own experience, when you first begin to see images, you yourself do not know whether it is something imagined or something actual. Later, it becomes certain that you are seeing objective images — this, too, was only confirmed after having others observe.

In other words, what is most important in this training is that you yourself feel you are actually seeing results within your eyelids. Therefore, until you reach that level, you must train repeatedly.

Method 4

This method is for those who cannot succeed using the image-based methods described above.

First, close your eyes and intensely focus your awareness on the inside of your eyelids. Then concentrate your gaze as if staring at a single point. When you continue staring in this state of concentrated awareness, you will sense a point of light. At that point, while maintaining this awareness, try moving this point of light in a lateral direction (see figure).

Then, during the rapid movement of the point of light, you will be able to see a line image.

If you do not sense a line of light, then in terms of awareness — or rather, by means of your gaze — produce a lateral movement in a line shape. And as you repeatedly move back and forth, you will still be able to see an image of light.

Method for Stabilizing the Light Image

Using either of the two methods above, you can see an image of light. Once you can see it, the next step is to make it stable. In other words, simply by practicing repeatedly for several days, the image will become very stable, and eventually you will see the shape vividly every single time.

As for stabilization, being able to maintain the line of light for approximately six to

ten seconds without its disappearing is sufficient.

Seeing a Vivid Light Image from the Very Start

As described above, once you can see a vivid light image and maintain it for a certain period of time — that is, once it has become stabilized — you then begin training to see a clear line of light right from the start. In other words, you see a line-shaped image.

In detail, without using any other procedure, you should be able to make the image appear fully the instant you close your eyes or right after concentrating your awareness. Practicing to this level can be considered completion of the first step of super-vision ability. Only then can you proceed to further training.

Stage ②: Method for Making a Triangular Image Appear

Once the line-shaped image can appear clearly and easily, the next thing to train is the ability to produce light images of various shapes. Although we say “various shapes,” some are extremely complex, while others — such as the ○ shape — appear very simple, yet seeing a ○ image is quite difficult.

Based on the author’s experience, the easiest shape to see is △, followed by □. Other shapes are roughly similar in difficulty. However, the more lines a shape has, the harder it is to see clearly. Images of shapes with several unconnected lines are also difficult to see clearly.

For this reason, what I will introduce here is the triangle. Because the △ image is the easiest shape to see, the training begins by selecting the triangle.

Method for Connecting Lines of Light

Making the outline of a △ appear instantaneously is the best method.

However, some people cannot do it successfully right away, so it is easier to see it if you train according to the following steps:

① First, use the method described above to make a line appear. Then, in your mind, imagine one side extending toward a vertex. Finally, make the other side appear (see figure ⑤).

Another method is to make a point of light appear at the focal point of your eyes, then use a pencil to push this point of light, tracing out the outline of the △. In other words, it is as though you are tracing out the image of the △ with a pencil.

② Regardless of which of the above methods you use, when you first begin training, as you trace the shape of the △, the part you traced first tends to disappear as you continue tracing. Do not worry about this situation. You should practice repeatedly to make the triangle of light appear. With practice, you will be able to instantly produce an image of a triangle with all three sides. In other words, you will not need to trace the triangle one side at a time.

Stage ③: Producing Light Images of Various Shapes

Once you can freely produce a triangular image, the next step is to practice even more complex shapes. As before, start with…

Out of these, begin practicing from the easiest parts. Based on the author’s own experience, the various shapes are introduced below in order of ease.

□ … This shape can be considered an extension of the previous one, so it should not feel difficult at all to practice. As with the triangles described above, you can continue connecting the lines of light.

These shapes appear easily, so beginners only need to practice pentagons and circles.

Symbol category: There are countless types of symbols. The more complex ones can be left to practice last. First practice shapes that are not too complex, such as ☆ and similar symbols.

For example, for the ♀ symbol, first make the ○ portion appear, then add the cross beneath the circle. As with practicing the other shapes described above, first trace the printed image. The parts that appear tend to disappear easily, so you must patiently repeat the practice.

Auxiliary Training for Maintaining Graphic Images

By following the order described above for practice, you can produce various graphic images. However, some people tend to lose the images that first appeared during practice, which affects training efficiency.

Therefore, the author would like to introduce here an auxiliary training method. This is especially suitable for those whose images tend to disappear easily.

① First, prepare a large sheet of white paper, approximately the size of a full newspaper page. Draw shapes or symbols such as △, □, +, ○, etc. The important point is that these shapes should not be drawn too close to one another. The distance should be such that when you look at one shape, the neighboring shape cannot be seen. If you are a nervous person and always worry about seeing the neighboring shape, then draw only one shape per sheet — in which case you will need to prepare several sheets of blank drawing paper.

② Paste the paper with the drawn shapes onto a wall. For each shape, gaze at it continuously several times in succession. This way, even when you close your eyes, the shape will remain in your mind.

To explain in more detail: first, with eyes open, gaze continuously at one shape for three to six minutes. Then suddenly turn your head to look at the sky outside the window, or at a blank white wall with nothing on it. At this point, an afterimage will persist. Briefly maintain your gaze on the afterimage, then quickly close your eyes and see the afterimage inside your eyelids. In short, repeat the practice until you can consciously perceive the shape in front of your eyes.

Stage: Producing Text Through Super-Vision Ability

After you have trained according to the above methods and can produce light images of symbols, shapes, and similar forms on your eyelids, the next step is to train in producing more complex shapes — text, numbers, and the like.

The training method is the same as before; only the shapes differ. Begin with simple numbers and English letters, and only afterward practice Chinese characters with many strokes. The complexity of Chinese characters ranks among the highest of any language’s writing system, so you must be prepared to spend considerably more time practicing.

---

Those who have reached this level can also begin the “training to produce images of objects or scenery.” This is also what the next chapter will explain.

Development of Super-Vision Ability

Those who can freely produce images using primarily linear light can begin practicing the production of images of objects or scenery.

Producing Single Light Images

Technique ①: The image-only method

① As with the methods described above, first close your eyes and gaze blankly at your eyelids, or into an imagined empty space.

② Following the same principles as in practice, allow light images to appear on your closed eyelids or in the imagined space. However, when beginning this training, it is best to choose objects that are easy to visualize — for example, pencils, hats, stuffed animals, dogs, cats, and the like. Because these are things you are accustomed to seeing in daily life, their shapes are easy to imagine, and even their fine details can be clearly remembered, as shown in the figure.

Although you may have a deep impression of the outlines of the above objects, very few people can quickly see their images on their eyelids. Most people may only see some irrelevant flashes of light, or the imagined image appears for only a brief instant and then vanishes. In other words, they cannot stably and clearly perceive the light image.

However, if you become frustrated and discouraged and stop practicing, you will regress. You should patiently and repeatedly continue training. Then one day, the thing you visualize in your mind will become a light image that appears stably on your eyelids.

Here, the author shares his own experience for everyone’s reference:

When producing lines or symbols, first hold their shapes firmly in mind. The image appears on the eyelids — of course with eyes closed — using lines of light, or by connecting and combining each line. As you become more proficient through practice, you will be able to apply this freely and immediately see light images of shapes such as △ or □.

Speaking of the state of consciousness during practice, simple shapes can easily appear on the eyelids. The mental image of these shapes feels like a sensation on the surface of the eyelids — this kind of awareness feels like an ordinary surface sensation.

---

However, for human figures or complex objects, you first need to mentally trace their shapes. Once you have this impression, shift your awareness to the eyelids, and finally convert it into a light image.

Because the process of producing the image differs between these two approaches, the brightness naturally differs as well. In detail, for the same image: if it comes from the back of the head, it generally appears in ordinary colors with a slightly dim sensation. If it comes from within the eyelids, it generally has a golden or silvery radiance.

Technique ②: The light-outline method

Those who still cannot succeed using image-only methods can use the above method of connecting light lines or light points. For example, use lines of light to trace the outline of the imagined object. When the tracing is complete, allow the interior to radiate light (as shown in the figure).

However, if you constantly rely on this method, you will not make progress. Therefore, once you can barely produce the outline, you should return to Technique ① — that is, training to produce the image purely through mental imagery.

Producing Multiple Light Images

The preceding training dealt with producing images of single objects. This section explains how to show two or three objects simultaneously — for example, a couple, a person walking a dog, a person standing beside a house, and so forth.

By simultaneously visualizing multiple objects in this way, you ultimately work toward producing scenery containing various elements through super-vision ability. If you can reach this level, the closed-eye method can be considered complete. Only then can you begin practicing the open-eye method.

Differences in sensation: Scenery or people — the more complex portions formed by images — can still reveal fine details if you observe carefully. It is simply that because the radiance is so strong, it is not easy to generate a sense of reality.

However, as you become more proficient through practice, the feeling of seeing something real gradually emerges. When the author first succeeded in training, he also did not feel much sense of reality. Later, on one occasion, while I was in the deep mountains somewhere instructing Sen-dō practice, the experience acquired a sense of reality. I still remember that it was on the second or third night. My mood was exceedingly pleasant, so in the parlor I chatted with friends who shared my interests well into the night. At a little past two o’clock in the morning, the author finally began to feel drowsy, and involuntarily closed his eyes while continuing to listen to their conversation.

That day, because I had trained absorbing yang energy for too long during the daytime, it now floated in my mind and caused a state in which I could not sleep. I had no choice—

I had no choice but to adopt a meditative state and let my body rest—that is, I first stopped all consciousness and blankly looked inside my eyelids.

A strange sensation: they wore ornate and vulgar hats and tops. The colors of their skirts, clothing, and trousers were all different, and the colors of their faces were all different too.

In an instant, they spun their bodies, and then five or six people would huddle together, moving as if being pushed. In short, all these movements were quite different from the normal human movements one usually sees, so I watched with great interest. Soon, the light changed again. It was a forest scene bathed in sunlight; many trees reflected the sunlight, looking vivid and glossy.

The moment I felt it was beautiful, this scene slid by at a very high speed. It felt like sitting on a sled sledding through the forest. Therefore, the author concentrated his mind to view this scenery. It quickly came right in front of me, turning a corner in an instant, which gave it the realistic sensation of riding a sled.

Although the sliding speed was extremely fast, every single branch and leaf could be seen clearly. There was no sense of distance or perspective; even leaves far away could be seen clearly. This feeling was just like seeing real trees. In my mind, I still felt…

Because it was so incredible, I kept my eyes closed and described the scene I was seeing in detail to the friends who were present. As a result, I heard them gasp in astonishment.

At this time, Mr. Okasaka was also present. I really wanted to know what his perception was, so I specifically asked him to sit next to me. He also closed his eyes. What was the result? He opened his eyes and said with deep emotion:

“A screen appeared on the wall right in front of me. It was a forest scene, and it was sliding by at high speed.”

Hearing him say this, the author could not help but want to know more details, so I immediately asked him for a more careful report. He then recounted everything he had seen. At this point, the author realized that the content of his report was exactly the same as what the author had seen, without the slightest discrepancy.

It was already midnight, so everyone stopped there and went back to their own rooms to sleep. However, because it was my first time having such a mysterious experience, my mind was excited for a long time, and I probably only managed to fall asleep when dawn was breaking.

From then on, the same experience would often occur. Especially when I went to deep mountains or forests with few people, I would definitely see this situation. In other words, a few people with a vulgar feel would first appear, and then they would slide around in the forest or the mountains. It felt like the essence of the mountain forest—or perhaps forest spirits—were attaching themselves to the author and playing together.

Appreciating such scenes is absolutely not a hallucination or a dream, because I can let others see the same scene. I feel that it is a state where the super-vision ability is very clear. From the example of Mr. Okasaka’s observation, we can know that as long as ki is sent to the other person, they can observe the same light.

If you develop your super-vision ability in this way, you can enjoy these lights, so those of you who are training, please keep up the practice!

Chapter 3

Making Images of Light Appear in the Void, Opening Eye Method Techniques, and Their Applications

The Powerful Ki Necessary for Super-Vision

The eye-opening method introduced in the previous chapter is easy for anyone to learn. The problem is that the doubt of whether one is truly seeing an image of light or merely seeing a mental image is still hard to dispel. However, using the eye-opening method introduced in this chapter, you will not be troubled by such doubts.

This is because the technique of the eye-opening method allows you to invite an unrelated third party to look. Thus, the manifested image can be verified.

Although the author is quite proficient in qigong methods, after using super-vision ability for a long time, I still feel exhausted both physically and mentally, simply because the energy consumed is truly immense.

If this is the case for the author, then for the average person lacking physical strength, even if they spend a tremendous amount of energy, they might only be able to use super-vision ability for a brief moment. Moreover, those who can produce a fleeting glimpse are still considered good; most people practice for a long time without being able to make the image of light appear clearly. In other words, even if a third party is called to observe and verify, it cannot be seen clearly by them.

Of course, it is not that everyone is unable to succeed. Especially those with naturally good qualities can succeed very easily. For example, in Europe, there are underage youths who can make images of fairies appear in the void for a third party to see. What is rare is that these youths do not need to use the same intense concentration as the author; they can easily let a third party see clearly. However, strong energy is still required to manifest them. They rely on the abundant energy of their growing period and the natural energy of the forest to manifest the images.

The author also once spent a period of time in a deep mountain with many trees, actually practicing the eye-opening method of super-vision ability. As a result, powerful images that cannot be seen in ordinary places appeared very easily. Regarding this point, more examples will be given in Chapter 5 of this book to explain.

Anyway, clear images easily appear in deep mountains. The author believes that the energy consumption in this kind of deep mountain location is less than that of ordinary practice; even if practiced continuously for one or two hours, one does not feel tired.

The reason for this is that mountainous terrain and trees are sources of powerful energy. In such an environment, the author can absorb their energy, naturally feeling a sense of ease in consciousness.

Photo caption: As described in the photo, there are various theories regarding the existence of fairies; this is a manifestation of super-vision ability.

However, when ordinary people use this optimal environment to train the opening…

However, ordinary people rarely have opportunities to use such an ideal environment to train the open-eye method, so it is best to train their own bio-energy (qi). Due to space limitations, I cannot provide detailed explanations of the specific techniques in this regard. I ask the reader’s understanding.

The Emergence of Super-Vision Ability Using the Open-Eye Method

The first step of the Open-Eye Method is to quietly open your eyes yourself and view light images. Those who have practiced sufficiently and become proficient, as well as those who studied the Closed-Eye Method in the previous chapter, will find it very easy to succeed in learning this Open-Eye Method. Of course, a period of training is still required. The techniques are as follows:

Stage — Viewing light images with the eyes open:

① First, prepare a sheet of drawing paper, approximately B4 size (about 26 × 37 cm). Regarding color selection, choose whichever color best suits your eyes — that is, the color least likely to make your eyes feel fatigued. Therefore, replace it with fresh drawing paper for use.

② You may paste the drawing paper on a wall or place it on a desk — whichever feels less fatiguing for you.

③ The training conditions are similar to those for viewing auras. In other words, choose a somewhat darkened room at dusk or at dawn before daylight to train. If, due to your occupation, you cannot train at such times, simply arrange the room’s lighting to match the conditions used for viewing auras.

④ Once the above conditions are prepared, sit down facing the paper on the wall at a distance of fifty centimeters to one meter. With your eyes open, follow the same principles as the Closed-Eye Method to bring forth the light images. At the beginning, first produce a simple single-line image (as shown in the diagram).

Those who have previously practiced viewing auras and the Closed-Eye Method for super-vision should be able to easily use the Open-Eye Method to see clear light images appear on the paper.

If, after several attempts, you are still unsuccessful, then — just as with the Closed-Eye Method — briefly focus your consciousness intensely and

once it can appear freely, slowly move your line of sight in a horizontal direction to trace out a line.

After you are able to make the outline of light appear with your eyes quietly open, you should practice maintaining that light outline. When you begin practicing, reaching a level where you can sustain it for about ten seconds is already quite good.

Cautions:

Once you actually practice, you will realize that compared with the Closed-Eye Method training, concentration of consciousness feels more difficult and places a greater burden on the eyes. If you wish to maintain it for ten seconds, the burden on the eyes becomes even greater, so do not immediately undertake long training sessions. After concentrating your consciousness once, rest for a few minutes to let your eyes rest and recover their function, then repeat the training in this manner. After each training session of fifteen to twenty minutes, you should stop training.

⑦ Once you can maintain the light outline, next train your concentration of consciousness on its shape. In this way, gradually strengthen the brilliance of the outline. After repeatedly performing this training, the light outline will appear in golden-yellow or silver color.

Once you can clearly see a line and sustain it for a period of time, only then begin practicing viewing more complex figures. As with the Closed-Eye Method, first view simpler figures — for example, simple symbols such as △ □ + ○.

The key to viewing is the same as the Closed-Eye Method. If you can see the figure immediately, that is excellent. If you cannot, only a single line will appear; then, using this line as a foundation, gradually form a certain figure, and finally, through further training, sustain the figure’s duration. This is the same training method as for ○.

Once successful, proceed further to practice Arabic numerals, simple Chinese characters, and so on.

Once you reach this level, you can perform the Open-Eye Method on your own, so in subsequent training you can invite a third party to view the light outline you produce.

Technique for Inviting Others to Appreciate Your Super-Vision Ability

Stage ② — Inviting a third party to appreciate the images:

This training involves no technical difficulty. Readers who have trained following the sequence in this book should be able to learn this skill quite simply.

That said, it is not entirely without difficulty. For instance, if your bio-energy (qi) is insufficient, although you can produce an image, the light is too weak and a third party cannot see it. Yet if you try to emit stronger energy and become overly tense, it will interfere with your concentration of consciousness — and then super-vision will not form.

In short, your consciousness must be relaxed, yet your energy must be emitted powerfully. This is, one might say, a contradictory approach, and it is also where beginners will

feel it difficult to learn. Regardless, this is the key point of this training, and you should train with heightened self-awareness.

The steps for this training are as follows:

① This training requires the presence of a third party in order to be carried out. This third party must be someone with sensitive perception. Place the drawing paper on the desk. On either side of the drawing paper, the practitioner and the third party stand facing each other, as shown in diagram ②. The distance between the eyes and the drawing paper should be thirty to sixty centimeters for both the practitioner and the third party.

② Once everything is properly prepared, the practitioner produces a light image on the drawing paper. At the beginning, produce a clear point or a simple symbol — for example, a single point. Concentrate your consciousness on these points or symbols and make them radiate brilliance. At this point, you may ask the third party whether they can see anything or what they see.

If this goes well, next produce shapes with clear

Cautions:

If you produce five such simple figures and the third party’s answers to all of them are incorrect, or they answer that they cannot see anything at all, then you should engage in self-reflection and not invite others to observe again. You should train yourself more diligently; otherwise, you may make a fool of yourself.

In the third party’s responses, the important part of the answer concerns where the light image appears — its position — and what shape it takes. For example, in the case of a triangle, the answer must clearly state which direction the acute angle points and what the lengths of the three sides are. Therefore, the answer must be clear and detailed; otherwise, when what is seen differs from what the practitioner intended, it cannot be counted as super-vision Open-Eye Method training.

④ Once you can enable the third party to see simple figures such as △ ○, now produce more complex figures or symbols — for example, ☆ or + — and have the third party respond.

According to the author’s experience, images of these complex figures or symbols are difficult to maintain, so it is quite good if the third party can answer with a similar figure.

According to the author’s experience, the position of the light image seen by the third party always differs somewhat from the position seen by the practitioner. For example, even if the practitioner produces the light image at the center of the drawing paper, the position of the image as seen by the participating third party is often

That is, the drawing paper is positioned relatively close to the practitioner.

The author also feels that the part where one can most readily sense super-vision ability is when the light imagery appears and the practitioner’s mental energy or concentration slightly shifts — this is a very interesting aspect.

Another interesting point is that the light image produced by the practitioner is never seen by a third party simultaneously; there is always a slight discrepancy. This occurs not only at the beginning of experiments but also when continuously changing and producing various shapes. For example, if the practitioner first produces a △ and then changes it to a □, the third party always perceives the □ only after the practitioner has produced it — after a brief interval. This situation can be sensed from the third party’s responses and the time delay, and the delay tends to be consistent, as though it is always off by a couple of beats.

This situation is also very similar to the characteristic features of qi sensation. Anyone who has conducted qi-sensation experiments through qi gong practice can understand that nearly identical results can be obtained. It is like the sensation of qi being cut — when someone brings a hand down between the other person’s two palms from top to bottom in a cutting motion, at the moment of the cut the practitioner does not feel anything, but after a short while they feel as though their own qi has been sliced open by something. This sensation is especially clear when the practitioner closes their eyes. Of course, someone who has trained well will feel the same sensation even with their eyes open. In any case, when the following four characteristics appear, it proves that a third party is truly seeing the light image produced by the practitioner:

① The practitioner and observer see the light image in mutually reversed forms.

② The positions of the light image seen by the practitioner and the observer differ subtly.

③ After the practitioner produces a certain figure, the observer sees it and can name it only after a slight delay.

④ As the practitioner’s concentration or energy weakens, the produced figure also deforms or disappears.

Techniques for Floating the Light Image in Space

Once you are able to let others see the light image, the next step is to practice making the image appear not on the drawing paper but in the space before your eyes — in other words, to manifest this mysterious light image in empty space for a third party to see.

The author also frequently uses this method to produce a feeling reminiscent of a video playback disc — the sensation of images floating in space. Symbols with vivid, luminous outlines such as △, 十, or 本, or complex markings, appear dimly in the darkened space, and then gradually change into various shapes in accordance with the practitioner’s will. A person seeing this sight for the first time feels as though they have been deceived by a master trickster. Manifesting these wondrous super-vision images is, for the author, as easy as turning over one’s hand. This technique can be acquired simply by using the drawing-paper training described above.

In truth, the technique at this stage is not so easy to learn, because in an ordinary environment there are always various obstacles in the surrounding space. This differs from the empty room used when first practicing super-vision ability. The concentration and energy required for this technique are

quite substantial. At the same time, certain precautions must be observed, so that you can succeed with the minimum expenditure of energy and concentration.

Below, the author describes the simplest training method based on personal experience. This method of practice requires appropriate environmental conditions and timing. These conditions are explained first.

Environments in Which Light Images Readily Appear in Space

Time Zone (Appropriate Time)

The images that beginners are able to produce are always somewhat faint in luminosity, so during the daytime they become invisible or indistinct. Therefore, it is best to train at night; at the very least, practice only after dusk. In the author’s experience — unlike aura development training — the darker the environment, the better the training.

Environment

If bright light enters the room or is reflected within it, block or screen it off. A dim environment is better for manifesting light images.

Training to Make Images Appear in Space

① After completing the appropriate time and environment preparations, begin with the closed-eye method, then use the open-eye method with drawing paper to produce light images of various figures. This serves as a warm-up exercise. During the practice at stage ④, there is no need to invite a third party to view the images.

② After performing this training several times, shift your gaze into the space before you and produce a vivid point of light or a simple image such as the symbol 一. After doing this several times, further concentrate your awareness to strengthen its luminosity while also sustaining it for a longer duration.

③ Next, train to produce simple figures such as □ or ○, then likewise increase their luminosity and the duration they are maintained. Each type of figure or symbol should be sustained for several seconds.

④ Next, train to produce symbols such as 十, numbers, or composite symbols. Once you reach this point, the preparatory stage of training is complete (see Figure 3).

After performing the above training several times and having built confidence,

Only then can you ask a third party to look at the images of various signs and figures manifested in space. As in the situation described above, ask the third party what they see, and from the third party’s answers you can confirm whether the shapes seen are correct and what their positions are.

When the author was practicing previously, I felt that the positions of the manifested images deviated even more than when using drawing paper. When I asked third parties to view the images, I did not ask just one person; I generally asked three or four people, and had them stand in three or four different corners of the room to view the light images I had manifested. As a result, each person saw the image at a different position. For example, although I manifested the image on a wall several meters away, one viewer reported that it appeared in space fairly far ahead, while the person sitting to the author’s right said that the image appeared on the wall diagonally to the right. Thus, the observers in every corner of the room each saw it at a different position.

⑥ In any case, once you can freely cause simple light images to appear in space, then—much like the practice of the eye-closing method—try manifesting objects of complex shapes such as people, animals, plants, furniture, and tools as light images.

When you try this, you will find that not only is it more troublesome to manifest complex shapes, but the energy consumed and the energy required to sustain the image for several seconds are both very large. Therefore, you should practice more in your daily routine and strengthen your bio-energy. Otherwise, although this method is very simple, it will not work if your vital energy (ki) is insufficient. Simply put, people with insufficient bio-energy (ki) will generally fail even if they practice several times.

Techniques for Freely Controlling the Aura

In Chapter 1, under the section “Developing the Ability to See Auras,” I mentioned stories of Native American sorcerers who could extend the aura of the abdomen like a rope of light to climb cliffs or fly through the air. When using super-vision ability, one can achieve almost exactly the various actions described in those stories. Of course, one must train to a considerably advanced level to reach the high degree of the Native American sorcerers.

The author would also extend aura from the fingertips into rope-like beams. Two people could use these beams to perform a tug-of-war-like action. The beam could also be directed at or used to tap the other person’s head, causing that person to feel the pull or impact.

This aura can also be extended from places other than the abdomen. Without letting the other party notice, one can use it to stroke another part of the body.

This technique can also be applied from the perspective of aura adjustment. Then, the aura defects or left-right asymmetry and other abnormalities mentioned in Chapter 1 can be easily corrected.

Regarding the question of auras, it can generally be resolved using the eye-opening method techniques of super-vision ability.

Here I will first introduce the simplest method—extending the aura to form various objects—and then explain the aura correction method related to Chapter 1 and to super-vision ability.

Extending the Aura to Form Images

This method uses the aura emitted from the fingertips to form various shapes. It is one of the easiest methods. However, the technique employed is not simple. Once you have mastered this technique, you can make illusory images appear so realistic that others will see them as if they were real.

① First, slightly spread the five fingers, then look at the aura emitted from this hand. After you can see the aura clearly, strongly concentrate your consciousness so that you feel the aura gradually intensifying.

② When the aura emitted from the fingertips gives the sensation of spraying mist, bring the five fingers close together. This causes the aura emitted from each finger to converge into a relatively intense beam of light. At first glance it appears to be emitted centered on the middle finger. Then, using the power of consciousness, progressively extend the aura.

Note If the aura does not extend, or if it extends but the color becomes diluted, the cause is insufficient bio-energy (ki). Therefore, you should normally train using qigong methods to strengthen your vital energy.

③ Once the aura from the five fingers held together can extend a distance of about one meter, now reduce the number of extending fingers. Bend the ring finger so that you are using only the middle finger and index finger—two fingers—and can maintain the same intensity and extension length as when using five. Only after reaching this stage can you practice the next technique. For the above portion, please refer to Figure ④.

④ Continue to strengthen the aura emitted from these two fingers, intensifying the brilliance. Then, using the power of consciousness, cause the aura to produce various shapes. For example, you can emit a long-sword shape, a trumpet shape, or a ring shape, and so on. At this stage, rather than observing only by yourself, you should ask a third party to help confirm what is seen!

The author frequently performed this method in the past. As mentioned earlier, on one occasion during a group retreat deep in the mountains, I was accompanied by some disciples with excellent training results. Everyone emitted sword-shaped beams of light from their fingertips and sparred with one another. The swords would intertwine with each other; sometimes these light beams were extended into spiral shapes and coiled around the opponent, and we all admired each other’s work. Later, at the Mishima retreat in Shizuoka Prefecture…

When the author extended the aura from his fingers to several meters, they all exclaimed in amazement, “Oh! Today

for the first time we have seen the aura extending from the fingers reach such a level!” A moment later, they said with deep emotion, “How can this light beam suddenly become a long-sword shape? It is truly unbelievable!” And so, as the author performed, they repeatedly gasped in astonishment.

After a while, perhaps because I was so absorbed in performing, I eventually shaped this phantom image into a human silhouette that appeared on the wall. At this, their gasps of amazement were even louder: “Look! How did a human silhouette appear on the wall?” Some timid young ladies quickly covered their eyes with both hands, not daring to look, as though they had seen a ghost. So I stopped performing.

That day, several important guests of the chairman came to visit. They arrived after the performance had ended. After hearing the chairman describe the performance they had witnessed, they all asked to see a demonstration of the super-vision eye-opening realm. However, I had other matters to attend to and had to take my leave, so I could not perform again. Later, the chairman called me specially to tell me that those VIPs absolutely insisted on seeing it. We agreed on a time, and the chairman hosted us at the Nagaoka Onsen scenic area. There, I performed an even more wondrous phenomenon for them to see. Explaining the content here would disrupt the progress of this chapter, so I will save that part for the end of Chapter 5.

⑤ When the light energy is weak, it cannot be applied. However, with long-term practice and strengthening of ki, you can freely shape this light beam into a long-sword form, and you can use this sword-shaped light to cut through mystical objects. It looks just like science fiction…

If this bullet-shaped light beam strikes a third party’s eyes, they will cry out in pain. Here I will also introduce an interesting example.

The author once lived in Adachi Ward, Tokyo, where I took many disciples and taught them Sen-dō. Among them was Mr. Nakazawa, a person with psychic abilities. When he came to me to study the Way of the Immortals, he already possessed considerable ability—for example, he could see auras and also knew techniques for exorcising spirits.

Unlike others, he had an excellent foundation; from the very beginning he understood the sensation of qi, so I gave him special guidance and taught him the comparatively advanced qi-strengthening training of the qigong method.

Various Techniques for Manifesting Images of Various Shapes Using the Aura from the Fingers

The author then actually changed the shape of the light, emitting various images for them to observe. After performing several such demonstrations, the final one was a performance in which the aura was formed into the shape of a bullet. I first explained the method to everyone, then suddenly fired the bullet from my finger. With a shriek, Mr. Nakazawa clutched both hands over his eyes, crying: “It hurts! It hurts!”

He said the author must have thrown a stone or something that struck his eye, which was why it hurt so much. I then fired this kind of bullet several more times, but each time I changed the target, and every person who was struck cried out in pain just the same.

Using the Aura of the Palm to Manifest Images of Various Shapes

The reason is that the shape of the aura takes the fingertip as its base point and becomes elongated; therefore, the shapes that can be formed are limited to a certain degree.

It is difficult to form shapes with the fingers alone; of course, if one forces it, it is still possible, but it tends to become an unnatural shape.

At such times, one can use a method of forming images with the aura emitted from the palm.

This method is also part of the mainstream of super-vision ability. In detail, it uses the aura to manifest luminous images of various shapes between the palms of both hands or above the palm of one hand.

This is the explained method of using the palm aura. If this is trained well, one can naturally proceed to learn more advanced stages. In detail, this method is divided into two major categories: one using both hands, and one using a single hand. Because the method using both hands is easier, I will first explain the method using both palms, and then explain the method using one hand.

Training to Form Images with the Aura of Both Palms

① First, hold both palms facing one another and emit aura from each palm. Then gradually intensify it until a dense field of light is produced (Figure ⑤).

As a general standard, when you feel some pressure and both hands seem to be in a sticky state, that is sufficient.

② Next, suddenly open and close both hands so that this radiant aura can stretch or contract along with these movements. When this

sensation is very clear, then use the fingers of both hands to make a spherical image appear.

③ Using the spherical image as a basis, use the palms of both hands to form whatever image you desire. For instance, if you wish to form a doll, hold the mental image of a doll in your mind and, following its shape, subtly manipulate your fingers so that the shape of the doll appears (Figure).

Points to Note

If the image gradually fades during the operation, it is because the energy emitted is too weak, so you must find a way to emit stronger energy. If you cannot emit stronger energy, then you have no choice but to practice strengthening your qi from the beginning once more.

If you can succeed with this method, you can proceed one step further to training. This is training to form images using the aura of one hand.

Training to Form Images Using the Aura of One Hand

① First, raise one hand to chest height and let the other hand hang down naturally. Emit a powerful aura from the palm of the raised hand. However, unlike the case of emitting aura from the fingers, you must not let the aura stretch too far (Figure).

② After emitting aura from the palm, use conscious power to enlarge it, shrink it, extend it, or contract it. Once you can transform it freely in this way, proceed to form various shapes.

③ Once you can perform all the above movements freely and at will according to your own consciousness, practice forming more complex shapes of various kinds.

According to the author’s experience, round objects are easier to manifest than other shapes; the more multifaceted the object, the harder it is to form. On this point, it is the same as the basic training methods for super-vision—the closed-eye method and

the open-eye method—because all the previous basic training methods practice forming simple circular shapes.

Forming Images of Various Shapes

There are many examples in this regard. Here I will introduce one of them. This too occurred during a period of communal life in a mountain location. At that time, I held a training course on super-ability qigong.

One day, I gathered everyone together to train in the method of seeing auras, and then I performed this technique for them as a reference.

I called them in one by one and had each person stand in front of a bare wall. Under both extinguished and lit electric-light conditions, I let them see the shape of the aura. I asked them what they saw and what the shapes were like. As a result, I learned that these people already understood the subtly swaying shapes, so I resolved to take the next step and begin training in image formation.

To confirm the shape of the aura each person emitted, I had one of them sit in front of me at random. I first touched the outline of the aura with my hand, then used both hands to touch the aura emitted from the top of the head, shaping it into the form of a hat. I told them at the time that this hat was formed entirely through imagery.

Then I made subtle movements with my hands to manifest the shape of a giant sedge hat. This scene truly gave a strange sensation, as though there were a spring-like shape above the head.

Next, I changed the spring into the shape of a lily flower. Seeing such seemingly magical transformations, they could not help but show expressions of astonishment.

In this way, I changed the shape of the image into several forms one after another, making them understand the breadth of its range of application. In a sense, this was both an explanatory session and an experimental session.

In this experimental session, the author made full use of the aura emitted from the head, so almost no personal energy was consumed. Therefore, I was able to perform for a long time.

Only afterward did they realize that one can perform using the energy of others.

If you use this method, you can perform in places of very strong power—for example, next to trees or somewhere with strong earth energy. You can use the power emitted there to perform quite vivid images. Of course, you can also use the power emitted by people around us. The currently popular spirit-summoning séances or PK experiments largely use this method.

Methods to Control the Aura of the Whole Body

For those whose physical constitution is weak, it is very useful if they can master this point.

Those who have successfully learned up to this stage can proceed further to training in the method of controlling the aura of the entire body.

There is a method to control the aura of the abdomen—a localized method—as well as a method to control the aura of the whole body. Among them, the method using the aura emitted from one hand is one of the ways to control it. In any case, if you train earnestly according to the instructions in this book, there is no need to distinguish which method is which; ultimately you will be able to control the aura of the entire body.

For the localized method, I have already explained the use of localized aura; in fact, it does not necessarily have to be the abdomen. When using conscious power to manipulate a localized aura, one must likewise give it form through consciousness (Figure).

As explained earlier, the author frequently uses this type of extending aura to make contact with another person’s body, and can also make contact with any object. Therefore, when you see something approaching from a distance, you can use this method to make contact with it in order to identify what is coming toward you — as with an extended light probe.

The above explained control of localized aura. Next, to train control of the whole-body aura, use a large mirror in which your entire body is visible.

Stand in front of a large mirror that can reflect your entire body, and use your own consciousness to expand or shrink your whole-body aura. Try adjusting it in this way.

② Once you can freely expand or shrink it, change the shape of the aura according to your own wishes. For example, change it into a triangle, then change it into a flame shape. You can also raise the aura upward or split it into two strands. Please refer to the diagram.

Once you have become very proficient at this adjustment practice, you will be able to simply correct abnormal portions of your aura on your own. Thereafter, you can train yourself in the aura adjustment method, which will be explained later in this book.

③ After you can control your own entire-body aura, next try controlling another person’s aura. However, this kind of control over others often entails danger, because most other people have not received training in aura control. Therefore, except in special circumstances, it is better not to control another person’s aura. The special circumstances referred to here include correcting the shape or eliminating defective portions of the aura. If you arbitrarily control another person’s aura, it can often cause the other party mental —

— abnormalities or physical abnormalities. This is very dangerous and requires special attention.

Regarding the control of whole-body aura, the author has many personal experiences to share. Here I will briefly introduce one.

I once went to Ise in Mie Prefecture for group living. Normally there was nothing to do at night, so I used this time for aura-viewing training.

In the forest at night, the surrounding area was very quiet — an ideal training environment. On the first day of training, all the members were able to see aura very quickly, so I had each team member come forward in turn and let them observe the changes in aura.

After they had all seen it clearly, I then ordered each of them to use their own conscious power to change their own aura. They were all people who had undergone qigong and sen-dō (immortal way) training, so they were able to change their own aura quite easily. Each person’s performance was different: some expanded their aura suddenly and then shrank it again, while others adjusted the aura emitted from the crown of the head and were able to extend it to great heights above.

The method of using the aura emitted from the hands to adjust a third party’s aura.

I first called one member to stand three meters in front of the author, and emitted qi from the author’s hand to connect with the aura emitted from that person’s body.

When the author strengthened or weakened this qi, he could make that person’s entire-body aura suddenly turn dark or suddenly turn bright, and could also change the shape and size of the aura.

Finally, the author gathered strength in the lower abdomen, intensified the qi-aura emitted from the hand, and moved that person’s body one step to the side. As that person’s body moved, the aura enveloping the whole body also moved along with it. This performance made everyone present hold their breath in silence.

Lastly, I performed pulling his aura upward, making everyone present stare in dumbfounded amazement.

After my performance concluded, I let each of them try imitating my performance. Aside from the final method of pulling the aura upward being comparatively difficult, by and large they all performed quite well.

This method generally utilizes the aura emitted from the hands for the performance, but a person who has cultivated to a very advanced level can also perform it using only the eyes. Here is an actual example.

On one occasion, the author was at his own residence explaining the content of sen-dō astral projection to several friends. It was a little past eight o’clock in the evening. I first explained the general outline, and then proceeded to explain the techniques. However, during the explanation, these friends still appeared to half-understand. Therefore, the author actually used the aura emitted from the hands and pulled each of their auras upward, giving them an actual sensation of astral detachment.

For several of the friends in particular, I performed very well, raising their whole-body aura to the height of the ceiling, so those people cried out happily, saying that their backs had touched the ceiling.

That day, host and guests all conversed very happily, and everyone even discussed my performance just then. Among these friends, one was a woman who seemed very excited and stated that she felt her aura being pulled.

When the author shifted his gaze toward her body, she said, “Oh! It has returned.” I then realized that her aura was moving with my line of sight. I consciously experimented with the aura emitted by my eyes and found that merely moving my gaze could raise or lower her aura.

Later, when the author had the opportunity, he also experimented on others several times, and the results were all successful using only the line of sight. However, for performing this method, two conditions are preferable: first, the practitioner’s qi — that is, the aura, especially the aura of the gaze — must be strong; second, the other party should be a sensitive responder. Under such coordination, success comes easily.

Using the Visualization Method to Correct the Shape of the Aura

For those who have mastered all the aura techniques introduced above and can freely control aura, you can practice the application method from Chapter 1: the Aura Correction Method.

When practicing this method, the various techniques of the super-ability qigong method are all very useful, so those who have not studied the qigong method should learn it first —

For the training of this qigong method, please refer to Secret Arts! Super-Ability Qigong Method. Now, the actual techniques will be explained.

Correcting Defects in the Aura

Stand in front of a large mirror and observe whether there are any abnormal parts in your aura. Some are color abnormalities, and some are shape abnormalities. The first thing to adjust is the shape. The reason is that for an aura with an abnormal shape, it is useless to only adjust the color.

① Absorb life energy from the air and pour it into the defective part, as shown in the figure. The key is to strongly imagine or visualize the incoming energy.

The energy and qi floating in the air are equivalent to a kind of gas. It looks like a group of fireflies; it is best if you can see it clearly. If you cannot see these flowing energies and qi when you first start practicing, it does not matter. As long as the defective part of the aura reflected in the mirror can be gradually filled and disappear, that is fine.

② Normally, this method can be used to correct aura defects. In other words, use life energy to fill the physically afflicted parts of the body. However, if it cannot be completely filled, it is necessary to draw from objects that emit stronger life energy. There are several methods in this regard, but the most practical one is trees. Of course, you choose trees in a natural environment. Stand next to the tree. In your mind, think that the aura emitted by the tree will flow into the defective part of your own aura, concentrate your power, and form this image. Because you have already trained to see auras, you will actually see the tree’s aura flowing in. People who have been trained in the super-ability qigong method can not only see the defective part of the aura but also feel the abnormality of the qi in the defective area. Therefore, when filling it, you should fill it until the abnormal feeling of qi disappears. In detail, not only should you observe the qi emitted by the tree as an aura, but you should also have a sense of qi. Under this consciousness, continuously absorb the energy.

Correcting Localized Abnormal Radiance in the Aura

The above explains the correction method for defective parts of the aura. Here, I will explain the correction method for when an inactive radiance of a circular or certain shape appears in the aura. This correction method is not about pouring in energy; on the contrary, it is about removing energy.

The specific procedure is as follows: emit the radiance of the aura from your hand to sweep away the abnormal part, as shown in the figure. If sweeping with this aura once still cannot clean it completely, you must sweep it repeatedly several times.

If a person who is sensitive to the movement of qi wants to sweep it, they should exert force in the lower abdomen while emitting stickiness or magnetic attraction from the palm of their hand.

The author often uses this method to treat people with stiff shoulders. For such people, the aura near the shoulder has an abnormal part. The author emits an aura from the palm of his hand and sweeps the abnormal part several times. Then, the abnormal radiance vanishes like smoke in the air with the sweeping. Of course, the stiffness of the shoulder is completely cured. People who have received this treatment will all say that it is a very incredible treatment method.

The above explains the adjustment method for partial abnormalities of the aura. Next, I will explain the adjustment method for when the entire aura is abnormal. The technique is almost the same as the localized adjustment method, so I will only give a general explanation here.

Correction of Abnormalities in the Entire Aura

This method is very simple. Stand in front of a large mirror and look at the aura of your whole body. In your mind, think that this aura will gradually become a normal egg shape, or visualize the situation of this egg-shaped aura in your heart. This meditation should be continued until the aura appearing in the mirror actually has this shape before you can stop. If you still have not succeeded after repeating this several times, just like the method for filling aura defects, you must use the life energy floating in the air or the image of the tree’s aura flowing in.

Correction of Aura Color and the Color Method

The shape of the aura is very normal, but the color is abnormal, or you can still see an abnormal color left behind; in this case, you need to correct the color.

Color Correction Method by Imagination

The simple situation of this method is as follows: strongly think in your mind that the inherent color of your aura will gradually become a bright radiance. Otherwise, you can use the color method explained later and apply the color with healing effects to your afflicted parts. The key to the procedure is to first imagine in your mind that light of this color appears in a specific part of your body, and it is radiating to the whole body. Finally, visualize that your entire aura is filled with this vivid light.

If you cannot succeed just by relying on imagination, then you have to use the color method described below in combination.

The Color Method and the Psychological Effects Produced by Colors

The method of using the influence of colors on a person’s mental and physical state to adjust the aura is the color method. Therefore, you must first understand the effects produced by various colors. Below, these colors and their impacts will be explained. Please remember these contents first before you begin.

Actual Training

Red …… Heightens the functions of the physical body. If the aura shows systemic weakness, using this color to adjust it is consistently effective. However, those who are mentally unstable should avoid this color.

Orange …… Orange has the effect of regulating nervous abnormalities. It is very effective for people who overthink small matters or are prone to worry.

Yellow …… A bright yellow is effective for physical weakness and mental fatigue. If you observe such conditions upon viewing the aura, this color is effective.

Green …… A color effective for any illness, so those who fall ill easily can use green. Green also has a calming effect on the mind.

Blue …… Deep blue calms those who are easily excited mentally or mentally unstable. In other words, for people who are already listless and low-spirited, using blue will make them even more withdrawn and taciturn, so such people must never use blue. For physical illnesses, blue is effective only for those whose psychology is in a heightened state.

The characteristic of blue is calmness and peace, so medium blue is very effective for relieving mental tension.

White and Black …… These two colors belong to the extreme end of the color spectrum, so they are rarely used under ordinary circumstances. Only spiritual practitioners use them according to their instructor’s guidance. During spirit purification, using a bright, shining white light or golden light is very effective.

In addition to the colors described above, there are many other colors. Readers can confirm the effects of each color themselves and then select the color that is most advantageous for their use. The effects of the various colors described above have also been compiled with reference to the data and theories of color psychology. However, due to individual physical constitution, some people may have an especially strong reaction to a certain color, so there is no need to rigidly adhere to the explanations in this book. You should judge and select the most advantageous color for yourself. Doing so will enhance the effectiveness of your super-vision ability.

Next, I will explain the actual techniques. There are two methods: the Colored Light Method and the Colored Paper Method. Each is explained below.

Aura Correction Using the Colored Light Method

① The equipment needed includes a desk lamp using an electric bulb, with heat-resistant transparent material in various colors. You will also need white drawing paper or white cloth sized approximately 1 × 2 meters. If the wall in the room is already white, this white paper or cloth is not needed.

② Determine the position of the desk lamp so that when a person stands in front of the white paper on the wall, their shadow does not fall on the white paper. Therefore, the position is roughly at the person’s diagonal rear. Please refer to the diagram.

In other words, the person stands facing the white paper on the wall, and colored light shines from the person’s diagonal rear. The color that then appears on the white paper is the same as the color of the colored light.

③ The person gazes at the color on the white paper. The duration of viewing the colored light varies depending on the brightness of the color on the white paper, but generally requires at least fifteen minutes. It is even more effective to observe while in a meditative state.

Aura Correction Using the Colored Paper Method

① Another method of the color method is to use colored drawing paper or cloth in various colors. Larger sizes are easier to work with.

② Paste the colored paper or cloth on the wall, just as in the previous method, and spend time gazing at the color. Although the room should be bright enough to see the color clearly, compared to the method using a light bulb, the sense of color is weaker, so the viewing time must be longer—at least twenty minutes minimum. If possible, viewing for thirty minutes or more is best.

Those who are clearly aware of disease symptoms in a certain part of their body can continue practicing with either of the above methods until the symptoms are alleviated.

The name “Color Method” was coined by the author; ancient texts do not contain this designation. It was named entirely for the purpose of aura adjustment. Looking at ancient sources, there is no systematic nomenclature. Perhaps those ancients who wrote the materials may not have even known it was the aura.

This technique is derived from color psychology and color physiology. The first person to advocate this method was the American color expert Faber Birren. Decades ago, he emphasized that this method utilizes the physiological and psychological effects produced by various colors on people to correct physical and mental abnormalities.

He once stated that the reason ancient people began using various colors was not for their beauty, but to escape the terror of death.

For example, the ancient Chinese liked to use red to drive away demons or infectious diseases. He also stated that not only the Chinese understood from life experience how to utilize color, but other ancient peoples around the world similarly used red pigments to draw amulets or incantations. The reason was probably to harness the mysterious power of red to drive away evil spirits!

Faber Birren conducted very detailed research and experiments on the physiological effects of colored light on the human body. From his research data, one can see that red raises blood pressure, accelerates the pulse, and speeds up breathing, while the effects produced by blue light are exactly the opposite of red light. The method he advocated has now earned praise from many people and is frequently used in the treatment of disease.

However, the person who first emphasized this method was not the one who discovered and applied it. Birren himself acknowledged this. He pointed out that in places such as China and Vietnam, there has long been a legend that a person suffering from an infectious disease must be placed in a room with red walls on all four sides,

so that the infectious disease can be cured. Perhaps this was the foremost predecessor in using color to treat illness.

This method is not superstitious but has a scientific basis. According to Birren’s explanation, it is because red has the effect of promoting sympathetic nervous system excitation, thereby increasing the body’s activity functions.

There are many examples that demonstrate this functional effect. A certain factory in the city of Manchester, England, painted all its walls a glossy white. Within a few months, a series of worker injury incidents occurred. After specialists were called in to investigate, it was discovered that the color of the walls was one of the main causes. Because the pure white color made it impossible for workers to maintain mental stability, the number of accidental injury incidents increased each month. After this factory accepted the experts’ advice and immediately repainted the walls blue, the worker injury rate noticeably decreased.

From this, it can be seen that color has a profound influence on human life. According to Chinese qi studies—more precisely, the study of Dunjia—the various colors floating in cosmic space are closely related to a person’s inherent color light. They can be said to be connected to a person’s health, mental state, and destiny. The “inherent color light” of a person referred to here means the aura.

In qi studies, the most important point is that among the lights emitted by the cosmos and by humans, when lights of exactly the same color overlap, it produces Anjian Sha (Dark Sword Kill), or when all light scatters in chaotic reflection, it produces Yuhuang Sha (Jade Yellow Kill), leading to various abnormalities.

Detailed experimental results exist—for example, the Anjian Sha of Seven Red is the condition of receiving from behind that segment of the visible-light spectrum. As for Four Green, its wavelength range is another such question. Because of space limitations, this discussion stops here.

Using

Basic Technique of Power Development

H

Method of Clairvoyance Using Super-Vision Ability

Observing the Other Person’s Consciousness as an Inner Image

Naturally, this depends on the degree of training; it cannot be achieved through short-term practice. Moreover, during training one should begin with the simple, easily achievable parts, and must become thoroughly proficient.

Among the many application methods of super-vision ability, the easiest to learn are the clairvoyance method, or the combined method—combining the closed-eye method and the open-eye method—to observe the other person’s consciousness as an inner image.

Although it is called clairvoyance, what is described in this book is a method using super-vision ability, so it differs from S’s clairvoyance. As a light image, one must be able to see it. S’s clairvoyance relies purely on inspiration, so it is different from the clairvoyance to be explained now.

The clairvoyance method explained here does not require any special talent. As long as one can see images, anyone can perform it. The training method is explained below.

① When conducting this training, first ask a person to serve as the subject. There are no special conditions for the person serving as the subject; any ordinary, normal person will do.

Then, both the practitioner and the subject stand facing each other at a distance of 1.5 meters in the same darkened room.

② The practitioner closes their eyes and first tries to grasp the bioenergy sensation emanating from the subject’s body. At this point, not only will there be a radiating sensation to help understand this feeling, but a light image will also appear within the eyelids.

③ At first, this light image may flicker in and out of view—one could say it is a very abstract light image—but after continuing to observe for ten or fifteen minutes, one will gradually feel that it takes on a certain shape, and finally it becomes a concrete form. At that point, tell the subject what the shape is and ask whether it is correct.

When using this method, the psychological aspects of the subject largely appear as light images and can be seen. For example, things such as the other person’s hobbies, work, worries, and romantic feelings appear as shapes of light.

④ Sometimes the other person may answer that the matters you asked about are not on their mind at all. This is simply because the practitioner has only seen the light image of the subject’s subconscious. So regardless of whether the practitioner offers more detailed explanations or questions, if the subject still answers that they have no such feelings, the practitioner need not be easily discouraged. One should look several more times. If the image seen is the same each time, then one can be certain that one is seeing only the image of their subconscious.

When this method is used, the subject’s subconscious imagery and the practitioner’s own imagery may both appear, so the two often become mixed together and are difficult to distinguish.

When this happens, carefully examine the image and ask your own consciousness: “Is this the other person’s image, or is it my own image?” In this way, you will sense the answer from your consciousness.

⑤ For those who still feel that everything is going poorly after practicing the above method several times, the following approach may be tried. Move your palms back and forth, powerfully pulling the other person’s qi—bioenergy—toward your own body, as shown in the figure. Repeating this while keeping your eyes closed will definitely cause you to sense a certain emotion from what you have pulled in, and before long a light image will appear within your eyelids.

When using this method, there are times when one may draw in the subject’s negative energy—illness, mental abnormality, or supernatural forces. How to avoid such situations? The methods are described in the author’s works Secret Methods: Super-Power Qigong and The Immortal Arts! Miraculous Qigong Methods. Readers are referred to those works for reference.

Perceiving the Other Person’s Consciousness from External Images

After becoming able to perceive the other person’s consciousness through light images using the closed-eye method, the next step is to practice a more advanced method. This involves perceiving the other person’s consciousness while keeping the eyes gently open. The procedure is nearly the same as the closed-eye method, but because the eyes are open, mental concentration is crucial. Therefore, when first starting practice, combine it with the closed-eye method, and only after becoming proficient should one formally open the eyes to perform it.

When performing the open-eye method, one must pay attention to the blinking of the image in one’s consciousness. The “blinking of the image” referred to here means being able to bring up a light image or eliminate a light image at will—that is, choosing to see or not see the other person’s light image. If one cannot master this technique, there are times when one may be unable to eliminate an image one does not wish to see, which can affect a person’s normal mental state. Therefore, during training, one should pay attention to this point oneself.

① First, use the closed-eye method to observe the other person’s consciousness as an image. Continue this practice for fifteen to twenty minutes. If you become quite proficient, the time can be reduced. After the light image is seen very clearly, gently open your eyes and look at the space from the other person’s shoulders to their head.

② In this way, you can perceive a faint, slightly colored, luminous image in the area from the other person’s shoulders to their head. Naturally, what is seen varies from person to person. What should be noted is that if the location is too bright, it becomes difficult to see clearly. In other words, one should practice in a dim

location, which is most suitable. This condition is very similar to the practice for seeing auras.

③ If you can perceive images while your eyes are open, and through further practice they become clearer and clearer, this stage of practice is complete. Next, practice the training of eliminating the perceived image. The simplest method is to exhale a large breath, or to recall in your mind things like yesterday’s drinking or chatting with friends—in other words, change the atmosphere. As the atmosphere changes, the image seen will also be eliminated.

If you cannot manage this, use another method: in your mind, imagine the image you see before you gradually becoming more and more blurred until it finally disappears. By repeating this exercise several times, you will likely succeed.

Using the above method, the author is able to observe various people’s consciousness as light images. For example—perhaps because I frequently hold a pen to write manuscripts—I have a strong affinity with manuscripts, notes, and stationery, and I can often perceive their images.

I could see, at the edge of the editor-in-chief’s shoulder, images of pale silver-glowing manuscript paper and a fountain pen. Since it was my first such experience, the impression was very deep.

Later, when encountering friends on the street, I would always see some light images around them. Generally, what could be seen were images related to the other person’s work or hobbies.

For example, people who like to drink are easy to perceive, and images of sake bottles may appear beside them. People who are interested in cultivating flowers may easily perceive images like a garden floating behind that person. These images generally carry a faint silvery radiance.

Of course, sometimes one also sees images that evoke a sense of disgust. To be honest, such repulsive images are far more numerous than pleasant ones.

Some of these unpleasant images relate to the other person’s illness, while others relate to their malice or feelings of enmity.

These can be controlled—made to appear or eliminated (switched on and off).

Although I can now easily control the images I see, ordinarily I am just like everyone else and see nothing at all.

In any case, the clairvoyant method of the super-vision ability must be trained until one can freely switch it on and off. Otherwise, constantly seeing repulsive images and feeling nauseated will have an adverse effect on mental health. Therefore, one must devote oneself earnestly to training in the clairvoyant method and achieve success in it.

Utilizing the Mysterious Spiritual Power of the Super-Vision Ability

After one can freely read a person’s psychology through light imagery, the next step is to learn the mysterious spiritual power.

The mysterious spiritual power referred to here is the technique of understanding the various types of information recorded in objects through supernatural means.

The author previously also practiced this technique of mysterious spiritual power. What is hard to believe is that when the author first began practicing this technique, he could not even reliably see halos clearly. However, at that time the author had already trained well in Sennō (the Way of the Immortals), so he used Sennō methods to train in this technique of mysterious spiritual power. At first, he did not see any images at all—he only sensed a kind of atmosphere or had certain feelings.

Later, after I practiced the super-vision ability and could finally see light imagery, I was then able to perceive shapes as light imagery. At that point I realized that by combining the Sennō practice with the super-vision ability component, I had finally cultivated the technique of mysterious spiritual power within the super-vision ability.

What I will introduce here is the technique of mysterious spiritual power created from the author’s own experience. Its structure is essentially the same as the clairvoyant method described above, so readers should review the earlier training explanations before studying this technique.

The Technique of Mysterious Spiritual Power

① First borrow an object from someone, but do not have its owner come with it. Observe the object before inviting the owner to evaluate what you saw; otherwise impressions from the owner may interfere with the observation.

② Place the borrowed item on a desk and first use the closed-eye method to observe the light imagery emanating from the object. Of course, this is the sensation of the qi that is emitted. If it is not a borrowed item but something from your own home, then it should be something whose history you do not know—something that only your mother or wife would know about.

If you cannot perceive any imagery from the object on the desk, then use your palm to draw closer the qi emitted by the object (Figure ②). This technique of drawing closer is the same as the clairvoyant method described above, so readers may review that section.

③ In this kind of practice, you will be able to see chaotic light of various kinds, and eventually you will also make out a certain clear shape. At that point, quickly record the imagery you have seen—do not forget it. If possible, it is best to also draw the situation.

After practicing in this way for fifteen to twenty minutes, go to the owner’s home, tell them what you just saw, and then ask for their opinion.

After hearing their opinion, you can know whether the imagery you saw was correct or not, or to what degree it was correct. For those who are well-trained in this area, the imagery they perceive often reveals details of the object’s history that even the owner themselves had forgotten.

Points of Caution

This training is the same as the training in qigong methods—one must pay attention to the sensation of the qi emitted by the object. If the qi emanating from the object gives an unpleasant sensation, there is no need to force yourself to look at its imagery. If you force yourself to look, then when you see those repulsive images, you yourself will become immersed in the sphere of those negative karmic connections.

⑤ After you can freely perform the technique of mysterious spiritual power using the closed-eye method, the next step is to practice using the open-eye method. At this time, you should first prepare a practice room—it is best to choose a slightly dim place.

The author was once asked by Mr. Iizuka, the chief priest of Gekkeiji Temple in Shinjuku Ward, Tokyo, to come to the temple to look at a bead. At the time, Mr. Iizuka asked me: “After you look at this bead, you will surely know something, won’t you?”

It sounded as though he wanted to test the author’s ability. The author dislikes being tested by others the most, so upon hearing those words, I involuntarily clamped my mouth shut, not wanting to respond. But then I looked at this bald monk and thought that a practitioner would not have any malicious intent, so regarding this bead, I used my qi sense and obtained certain impressions. At the time, I used my palm to draw closer the qi emitted by the bead, and as a result, I felt that this qi was quite strong, so I drew the sensation of the qi even closer to myself.

Although my eyes were open, I could still see the imagery appearing before me. It was the image of a refined and elegant middle-aged nun.

Although it was daytime, the image of this refined and elegant middle-aged nun clearly appeared in the space of the room. So I described to him in great detail what I saw of the nun — for example, what kind of clothes she was wearing — at first sight.

“You described it very well. That nun formerly lived in the convent attached to this temple, and this bead is a memento she left behind.”

After hearing his explanation, I was both surprised and delighted, because passing this test greatly increased my confidence in the super-vision ability.

ESP Communication Utilizing the Super-Vision Ability

Among the applications of the super-vision ability, the simplest is the ESP communication described here. The symbols written on ESP cards appear as images of light, allowing the other party to observe them. For someone who has studied the super-vision ability, this is very simple and requires no special training to carry out.

As with the practice of the clairvoyance method, there are two approaches in terms of expression: the closed-eye method and the open-eye method. Here I explain them in order.

The application method using ESP cards is closely related to the application of the super-power qigong method, so here I will only explain the techniques of the latter part.

Technique for Understanding ESP Card Symbols Using the Closed-Eye Method

This is a two-person coordinated communication, so the partner must be someone who possesses the super-vision ability

Figure ③

or someone with ESP ability.

Prepare a desk. At the center of the desk, set up a partition board like a folding screen. With the partition board as the center, two people sit facing each other on either side. Each person places the same number of ESP cards — including several cards with identical symbols — in front of themselves. The two first decide who will serve as the sender and who as the receiver. As shown in Figure ③, everything up to this point is the same as an ordinary ESP experiment.

② The receiver closes their eyes, relaxes their mind, and attentively observes the inside of their eyelids. Alternatively, they may sit quietly while being aware of the sensations in their head.

The sender then carefully observes the one card to be sent, and likewise closes their eyes, tracing the symbol’s image of light on the inside of their eyelids.

If the image of light still cannot be traced, then you must observe the symbol card even more carefully, to the degree that an afterimage of the symbol can appear on your eyelids. So: observe the symbol, close your eyes and visualize the symbol’s shape, open your eyes again to observe the symbol, then close your eyes again and visualize the symbol — repeat this. Eventually, even with your eyes closed, an afterimage of the symbol will appear on your eyelids.

The sender should place their awareness on the receiver’s head or eyelids, and this should proceed simultaneously with the formation of the symbol’s image. Continue visualizing so that the symbol can appear at the partner’s head or eyelid area.

This is where it differs from an ordinary ESP experiment. The key point is the same as in the clairvoyance method described above — in other words, understanding the image through the sensation of emitted qi.

⑤ Communicating under the conditions described above can achieve a fairly high probability of success. After completing the ESP communication — for example, out of five attempts — move to a separate room to check whether the message received by the receiver matches the message sent by the sender.

If all of this training has been carried out successfully, then the next step is to train using the open-eye method.

ESP Communication Training Using the Open-Eye Method

Training to Guess Cards from the Aura

As with the closed-eye method training, set up a folding screen at the center of a desk to separate the sender and the receiver. Sit facing each other on either side of the folding screen. Since this is open-eye method practice, both people keep their eyes open.

② Both people look at the cards on the desk. After a short while, the sender selects one of them, visualizes the symbol on it using the super-vision ability method, and sends it to the partner.

③ The receiver first uses their palm to sense the feeling of qi emanating from all the cards. Then they observe the aura radiating from each card — the symbol that appears — so having seen the symbol on a particular card, they ask the sender whether that is the one.

④ At the beginning of practice, the two sit facing each other at a close distance, but as proficiency increases, the distance can be gradually extended for practice.

Technique for Visualizing Colors

Now we begin the experiment of understanding the color that has been sent.

① The sender selects one card from the five cards in front of them, and at the same time informs the partner. At the start, choose one enclosed by a circle or lines.

② The sender focuses their gaze on the interior of the symbol on the card, generates a color image, and then sends it to the partner following the previously described method.

for training.

③ The distance between the two people gradually increases with proficiency. The conditions of this practice are the same as previously described. For sending colors, using dedicated PC cards will be more convenient.

Applied ESP Communication Techniques Beyond ESP Cards

① Prepare a sheet of white drawing paper and place it in front of the receiver. The sender selects one card to send, visualizes the symbol on that card as an image of light, and then projects it onto the drawing paper.

Receiver

② The receiver does not need to look at the cards — they only look at the drawing paper. After seeing an image of light appear on the drawing paper, they tell the sender its shape (see diagram).

③ After training several times and becoming familiar with it, change rooms. Paste this drawing paper on a wall, and the receiver sits in front of the drawing paper to view the image.

Experiments can also be conducted without using ESP cards.

The Secret of the Super-Vision Ability That Forms a Light Body-Double

In ancient Chinese Taoist immortality practice, there was a technique called the out-of-body art (chūshén shù). Through solidifying qi, one forms a double, and then transfers this double into consciousness. However, when using ordinary, conventional Taoist methods, a great deal of time and procedures are required.

For a period of time, the author was intensely devoted to training in this technique, and failed several times — almost entirely unable to form a yang shén (yang spirit). This is because when using traditional Taoist methods, one must pass through the stages of the Microcosmic Orbit (xiǎo zhōu tiān) and the Macrocosmic Orbit (dà zhōu tiān) before the alchemical refinement can produce the Great Medicine (dà yào) and the Small Medicine (xiǎo yào), and only upon this foundation can the yang shén be formed. Therefore, a very large amount of energy must be gathered, and the meditation time is very long — for example, sitting in meditation for about eight hours a day, continuing for several years.

In the ancient agrarian society, people had a great deal of free time, but in our modern age when everyone is so busy, how many people have such time and endurance? I believe they are almost impossible to find.

Because of time constraints, the author also had to stop halfway and could not continue further. The reason was simple: I could not set aside so much free time. According to records of the out-of-body technique (出神術) in Sen-dō texts, a duplicate body can produce further duplicate bodies, increasing without limit. Those who have mastered the technique can perform this art easily. I therefore began considering whether the training period could be shortened. Naturally, I read many ancient Sennō books and materials, analyzed the actual conditions of their training, and also referred to books on Western magic’s astral-body projection and Tibetan Esoteric Buddhism, groping for a new method. At the same time, in order to deepen my understanding, I read many scientific books in fields such as psychology, physiology, and physics. Later, books in this area became extremely popular with many readers, seemingly becoming a trend of the times; consequently, many books were published, and I was able to access more documents and materials. This was of great help to my research, and in the end I was able to discover techniques of considerable effectiveness.

Naturally, I first experimented with these newly developed techniques myself, and was eventually able to produce something resembling a duplicate body, and also to perform the ordinary astral-body separation technique. I therefore had the opportunity to collaborate with others and investigate the actual conditions further. Through prolonged investigation and practice, I finally grasped the essence of this art. By this point I was able to produce several duplicate bodies simultaneously. Those possessing such skill can also perform this technique.

The technique introduced here is one of them. It is a newly developed training method that the author arrived at after reference to the talismanic Round-Light Method (圓光法), the Sennō external-concentration method — a method in which the object of concentrated consciousness is placed outside the body — and the Tibetan Esoteric Buddhist method for creating duplicate bodies. I believe this is the simplest and most effective method for forming a duplicate body of Yang-spirit light (陽神光). By beginning practice with this method, one will, as proficiency grows, be able to form many duplicate bodies.

The Technique for Forming a “Duplicate Body of Light” through Super-Vision Ability

① This technique can be practiced with either the closed-eye method (閉眼法) or the open-eye method (開眼法), so the reader may choose one. First, sit down a few meters away facing a white wall. Those using the open-eye method should tidy up a cluttered room; just as when practicing viewing the aura (後光), put away furniture and miscellaneous objects in the room, and affix white paper or white cloth to the wall. Those using the closed-eye method need not do this tidying up.

② For those using the closed-eye method, the light appears on the inside of the eyelids; for those using the open-eye method, it manifests on the wall. Whether the luminous form is circular or amorphous does not matter — in other words, there is no fixed shape.

③ At the beginning it is in a dimly luminous state; therefore, concentrate your consciousness and gradually intensify the radiance.

The procedure is as follows. Those using the closed-eye method gather their own bio-energy at the Dantian (lower abdomen) or between the two feet when sitting in the cross-legged posture (as shown in Figure ⑤).

Those who adopt the open-eye method first extend the cord-like or rod-like aura emitted from the body, so that their bio-energy can make contact with the luminous portion on the wall; alternatively, natural energy drawn from the surrounding space should be injected into the luminous portion on the wall.

④ Continue practicing every day. Once the radiance can be strengthened to a stable level — able to be maintained for more than one hour without disappearing — use the power of consciousness to make this light grow slender and elongated. Next, form the head and body, and then form the hands and feet.

△ Points of Caution

This is the basic form of the duplicate body. In other words, those who can produce all four parts — head, body, hands, and feet — should then continue practicing up to the full duplicate-body state.

⑤ Clearly determine the sex (male or female) and age of the duplicate body you have created. Then, further apply the power of consciousness to make details such as the face, hands, and feet more distinct.

Therefore, to form a duplicate body identical to yourself — the Sennō Yang-spirit (陽神) and the magician’s astral-body projection both belong to this type of duplicate body — one must form the same shape as oneself.

⑥ After all the above training has been accomplished successfully, continue to train frequently so that the generated form becomes more stable. Then, using the power of consciousness, cause these duplicate bodies to move — for example, making a duplicate body stand up, sit down, or run. Of course, in every training session, one must not allow these duplicate bodies to move about at will; it is also possible for trouble to arise if they do so unchecked.

Regarding this point, a famous example is introduced here: the case of the anthropologist Madame Alexandra David-Néel. According to the book Magic and Mystery in Tibet, this lady received instruction from a Tibetan lama and used a method very close to the one described above to form a male duplicate body. This male was given the name Tarba (他爾巴). The problem was that after this duplicate body was completed, it acted willfully, and in

front of the lady’s itinerary it performed meaningless actions.

Before long, the male duplicate body Tarba also frequently appeared in the presence of practitioners, and so people often asked this lady about that man. Yet she had no way to eliminate him. For about half a year, this duplicate body even put up quite fierce resistance.

From this example, one can see that this kind of duplicate body produced through super-vision ability — if one cannot make it disappear at will — can cause problems. Conversely, if this duplicate body can be formed to the point where it will not collapse easily, then one can make use of it. For example, one can dispatch it to distant places to gather various intelligence, or send it carrying a certain message to deliver to another person. If this duplicate body is one’s own replica, then one can endow it with one’s own consciousness and let it go to any place one desires. For by using this method, not only real-world locations but even unknown realms that ordinary people would not dare to enter can be freely accessed.

This training is closely related to the dream-seeing technique (夢見術) and the dream-control method (夢的控制法). Therefore, by employing both methods in combination, one can also achieve the materialization of dreams.

Previously, I visited Mr. Takazawa, the editor-in-chief of a certain publishing house. During our chat, the topic of super-normal abilities came up again, and the conversation quickly —

Then the session turned to super-vision ability.

At that time it happened to be dusk, and the sky was gradually darkening. To accommodate Mr. Takazawa’s request, I performed a practical demonstration for him to see.

First, I asked him to look at the north wall of the office, and then I also stared intently at this same wall. After I had concentrated my consciousness for several minutes, a bright circular light finally appeared on the wall in the already darkened environment. He could not help but exclaim, “Wow! What is that?”

After this circular light appeared, through the power of consciousness I began to change its shape, transforming it into a human figure without hands or feet, and then attached hands and feet to it, finally making this human figure with hands and feet begin to move.

Regretfully, at this point I felt my energy was insufficient, so I only performed up to this stage. Of course, the image of the human figure quickly vanished into the darkness. I explained to him that it was due to insufficient energy.

A few days later, I met with Mr. Kimura at the writer’s residence. It was also shortly after eight o’clock in the evening.

Before the demonstration, I asked him to sit down a few meters away from me, and then I turned off the room’s lights. I sat in one corner of the room and first concentrated my consciousness for about ten minutes. Since all preparations were more or less complete, I let my double leave my body.

At that very instant, Mr. Kimura let out a startled “Oh!”

I asked him what he had seen. He replied that he had seen a vivid, block-like light separate from my body and continue moving directly toward him. Mr. Kimura had no foundation at all in super-vision training, and of course could not see auras either, yet he was actually able to see the movement of this vivid block-like light.

Later, I also frequently performed this technique of the double for close friends to enjoy. As long as the person had the ability to see auras, they could all discern the image of a human figure of light, while those without aura-seeing ability could only see images of block-shaped or linear light.

From this it can be seen that when super-vision ability is trained to such an advanced level, performing this sort of thing becomes very easy. The training described above is not difficult. As long as one has patience and continues training, I firmly believe it can certainly be accomplished. This is also my greatest expectation for my readers.

Chapter 5

Applied Techniques of Super-Vision Ability for Producing Paranormal Phenomena

Psychokinesis Developed Through Auras

This is psychokinesis that utilizes ki. The relevant explanations go beyond the scope of qigong methods, so I decided to include them in this book. For example, when a qigong practitioner emits ki that can cause a certain object to move, if this ki is viewed by a super-vision expert who can see auras, it would appear as a powerful aura extending far into the distance.

This has been confirmed in the author’s own experiments. I simply perceived the ki being emitted as a clearly visible aura, and therefore felt it as a psychokinetic experiment of ki — at the same time, it was also a psychokinetic experiment of auras. From a certain perspective, the two are identical, so some people consider it unnecessary to distinguish between them too strictly.

This is closely related to the techniques of super-vision ability. Not only can it cause commercially sold psychokinetic development devices to begin moving, it can also cause large objects such as trees or stone statues to move.

Regarding this area, the author has many experiential cases. Here I will present a portion to explain the training methods for this field. First, I introduce an experiment on the development of psychokinesis using auras with the simplest instruments.

The first experimental example I introduce took place on January 25, 1987, in the Ochanomizu district of Tokyo. At that time, about ten people participated, including the author — all of them experts in paranormal qigong methods. However, aside from the author, they were all performing psychokinetic experiments for the first time. The instruments used were of several types, including: aura instruments, ESP cards, Hublier-type pendulums, glass cups with light-gathering covers, aluminum foil, plastic platforms (fifty centimeters long, thirty centimeters wide), corrugated cardboard boxes for storing the plastic platforms, and paper approximately one millimeter thick. Aside from the aluminum foil, all were provided by Ponax Herun Company, a well-known manufacturer of paranormal ability development instruments.

The Technique of Moving Aura Instruments from a Distance

I first took out the aura instrument and began the psychokinetic experiment using auras. I recalled from previous visits to paranormal qigong experiment meetings that this instrument had sensitive reactions to strengthened ki fields, so I decided to use it this time.

First, each person emitted ki from their palms, using the power of consciousness and deep breathing techniques to strengthen the ki, and then brought the aura instrument close to this ki. When the instrument entered the strong aura field, the vibration arm began to swing. All of this was the same as previous experiments. Several people present tried it first before the actual experiment began. At that point, the person emitting ki moved away from the aura instrument, and then used the ki power emitted from their palms to make the aura instrument swing.

First, one person was selected to emit ki from a distance of about fifty centimeters from the aura instrument to make its vibration arm swing. This could be done quite easily, so the distance was then extended to about one meter with the same procedure, and the result was that the vibration arm likewise swung.

The distance was further increased to two meters for the same experiment, and the result was that the vibration arm did not move at all. Even though this person exerted more force in the lower abdomen to emit powerful ki, the vibration arm remained still.

I found this puzzling and carefully observed the tip of the qi he emitted. I noticed that it was not aligned with the aura instrument. After he corrected the direction, the vibration was produced successfully—truly impressive for experts. Among them was a school teacher named Mr. Ikebuchi, who could freely control the vibration arm and could also make it move rapidly. Another person, from a distance of five meters, emitted qi to pull the vibration arm all the way to the rearmost position, nearly causing it to bend slightly.

Photo captions and instructions: Emitting qi toward the tip of the aura instrument—the person on the right in the photo. The fingers must be aligned and consciousness concentrated. Aim at the tip of the aura instrument’s vibration arm. Gradually increase the qi from the lower abdomen, then emit it from the fingers. This can also be done from a distance.

The Technique of Making a Hublier-Type Pendulum Swing Using Auras

This technique differs from the original method. One person holds one end of the pendulum’s string while another person emits ki from their hand to make the pendulum swing. Below is a detailed explanation.

One person holds one end of the pendulum’s string, allowing the pendulum to hang suspended in the air. The experimenter should be about thirty centimeters away from the pendulum to emit ki. The first experimenter to step up emitted ki, but the pendulum

Page 188

Experiment diagram of making a pendulum swing by emitting aura and ki from the eyes. The person on the middle-left is concentrating intense willpower and aiming at the pendulum.

It didn’t move at all. If you think about it carefully, you’ll know that the design of this pendulum is different from the aura instrument; it was originally not designed to move on its own. Therefore, later, nine people joined forces to emit ki, and the result was that it still didn’t move. Just when everyone was failing one after another, a Mr. Kobayashi came out and said, “I have read the instruction manual for this kind of pendulum, and it says inside that it must be made to swing using the aura or willpower emitted from the eyes.”

Hearing his opinion, I let him hold one end of the pendulum’s string. As the author emitted ki from his eyes, he simultaneously concentrated intense willpower and aimed at the pendulum. Because the author’s willpower was so concentrated at that time, he felt as if even his own body was about to swing back and forth. As a result, the pendulum began to swing back and forth. As the author’s body swayed, the pendulum’s swinging increased even more. At this time, the pendulum was swinging in a huge arc of about 20 centimeters. At that time, the author was about 1 meter away from the pendulum, and he maintained this distance to make the pendulum swing.

The experiences the author gained from this experiment are as follows:

1. Ki emitted from the eyes is easier to use than ki emitted from the palms. The eyes should have an expression as if glaring at the pendulum.
2. Using the effect of emotion to create a feeling as if floating in the air makes the experiment better.

Technique for making a glass cup with a condenser cover spin using ki.

The common instrument is a glass cup with a condenser cover attached to the top, and a rotary blade extending from the top. This is an experiment to make the rotary blade spin using psychokinesis.

Everyone first read the instruction manual for this instrument. Every person participating in the experiment followed the instructions, raised their palms, aimed at the rotary blade, and sent out ki. However, despite sending out a lot of ki, the rotary blade only moved slightly. Although they saw the rotary blade start to move, it stopped immediately, making everyone very disappointed. There was no appearance of the high-speed rotation of the rotary blade as recorded in the instruction manual at all.

Just as everyone was tilting their heads and thinking, Mr. Ikebuchi suggested that the mechanism of this instrument is very much like a concentrator, so the ki should be sent directly into the glass cup; perhaps this would allow it to rotate at high speed. Agreeing with his opinion, someone else also said that they had seen this kind of instrument used in static electricity experiments, and it could indeed make the rotary blade spin very fast.

After listening to everyone’s opinions, the nine people tried this method in turn, but the result was still unsuccessful.

Perhaps everyone was already tired at this time. Except for two or three people who said they wanted to continue trying, the rest sat down to

Page 189

rest. Among these two or three people, a Mr. Sasaki tried first and suddenly shouted, “Look, everyone! It’s really spinning!” This truly brought a burst of energy to everyone. Those who were resting couldn’t help but stand up, wanting to see clearly. As a result, after everyone stood up, the rotary blade suddenly stopped. This made Mr. Sasaki say in disappointment, “Strange, it only spun two revolutions.”

Everyone seemed to confirm that the rotary blade wouldn’t spin, so they sat down again. But interestingly, as everyone sat down, the rotary blade began to spin at high speed again. As a result, this was a game of hide-and-seek, because when everyone looked, the rotary blade would stop, and when everyone didn’t look, the rotary blade would spin again. This repeated over and over.

As a result, the author quickly thought of the reason: everyone’s eyes emitted a strong aura out of curiosity, and when it was aimed at the rotary blade from all directions, the rotation of the rotary blade was obstructed and stopped. The author then suggested limiting the observers to four people, and the direction they looked should also be fixed, and to redo the experiment this way. When doing the experiment according to this situation, no matter who stepped up to do it, they could make the rotary blade spin at high speed.

From this experiment, we know the key points as follows:

1. Observers should be few, and the direction of their gaze should be consistent.
2. It is also possible to make the rotary blade spin using the ki emitted from the palms. The ki should be sent towards the cup. Moreover, both hands must hold it as if enclosing the cup, sending the ki over. However, some people have no way to execute this technique, so there is no need to force it. If you force it, it will instead cause the rotary blade that is spinning to

Page 190 When making the rotary blade on the glass cup with a condenser cover spin, you should hold the glass cup with both hands, as shown in the photo.

Page 191

stop.

Technique for moving aluminum foil through an obstacle

The author once did an experiment placing light objects on a plastic table and using the power of ki to move this object.

First, aluminum foil was used to make several cylinders of different sizes. These cylinders were placed on the table in turn, and everyone present was asked to emit ki to see if they could make the cylinder on the table move. Some people desperately emitted ki; perhaps because they were too nervous, their faces and ears turned red, but there were no good results. Only a few of them could make the cylinder move a tiny amount of about one millimeter before it stopped.

So everyone sat down and discussed whether there was something wrong with the method. Finally, they discovered that the cylindrical shape made by bending the aluminum foil was not a proper cylindrical shape; that is, there was a distortion in the shape. In other words, the distorted part became an obstacle when the cylinder moved.

After reaching this conclusion, they immediately made it again using aluminum foil. This time, with great care, they cut a fourteen-centimeter-long piece of aluminum foil; the source breaks off after “and the width,” omitting the width value. They folded it in half, set it on the table, and observed it. Everyone then experimented from about one meter away, sending qi toward the foil to see whether it would move. The foil swayed back and forth according to the strength and movement of the qi.

Experiment of moving a folded aluminum foil using the aura emitted from the hands. It looks as if it is being blown by the wind. The aluminum foil moves along with the movement of the hand. The target object, the aluminum foil, is clearly visible, making it easy to focus the consciousness onto the aluminum foil, thus being able to move the aluminum foil a considerable distance.

Page 192

Page 193

Some people pointed out that aluminum foil is so light that even a slight breeze might move it, so everyone decided to place an obstacle between the experimenter and the aluminum foil. First, the aforementioned corrugated cardboard box was taken out and used as an obstacle to emit qi at. As a result, the aluminum foil still moved back and forth in response to the qi emitted by the person. This showed that it was not affected by the corrugated cardboard box at all. So some people also took jackets or sweaters they were wearing and used them as obstacles.

However, some people, because they used such large obstacles and could not see the aluminum foil, found that this affected the experimental results. So someone suggested that this time we use a plastic board — a transparent plastic board, transparent like glass, through which you can see the opposite side — and try using it as an obstacle.

The author conducted the experiment first. Because the transparent plastic board allowed the aluminum foil on the far side to be seen, it was easy to concentrate one’s mental power, and the aluminum foil was made to move a considerable distance quite simply. Then everyone present took a turn trying it, and every person succeeded. The aluminum foil indeed moved a considerable distance. Mr. Kobayashi in particular was able to make the aluminum foil propel forward rapidly while bobbing in waves of about one or two centimeters — a very beautiful sight.

The training insights gained from this experiment are as follows:

① First, send qi fully to the target object. At this time, the hand emitting qi and the target object will seem to have some kind of connection linking them together — observe this.

When emitting qi by hand without using an obstacle, you must be careful not to create any breeze, so that the experiment can continue. You must also pay attention to other conditions — for example, whether wind might blow in through the door or windows. If necessary, close the windows before conducting the experiment.

Super-Normal Clairvoyant Ability to Move Stone Statues and Trees

What I will introduce here is the use of super-vision ability to move objects such as trees or stone statues. Since the targets are large, most people will certainly feel this is impossible. In fact, for someone who has cultivated super-vision ability to a very high level, it is quite simple.

Experience of Moving a Statue

The first time the author discovered this phenomenon was six years ago. At that time, the author had traveled to Taiwan to investigate qigong methods, and it was there that the opportunity arose to discover such things. Here I report on the situation at that time.

In 1981, the author visited Taipei and chatted with Mr. Kawashima, who ran a karate dojo, and through this he introduced me to one of his senior disciples, Mr. Tokita. Mr. Tokita had already lived in Taiwan for a considerable length of time. His wife was French. Mr. Tokita appeared to be engaged in subcontracting work specifically for European-based companies.

Why did the karate master Mr. Kawashima introduce Mr. Tokita to me? Because Mr. Tokita was a person with super-vision ability, and

The author’s publications had also mentioned Mrs. Tokita’s situation, because this lady was someone who had experienced out-of-body astral projection. That is to say, while Mrs. Tokita was practicing karate at the dojo or walking on the street, her double was able to separate from her body and observe herself from above.

Mr. Tokita himself had considerable training in this area, and therefore the unusual phenomena that the couple witnessed at home were especially numerous. For example, one night Mr. Tokita was lying comfortably when he heard a sound and saw a white shadow swaying.

The author found what Mr. Tokita said very interesting, and the Tokita couple later invited me to visit their home when I had free time.

One evening, I asked Mr. Kawashima to accompany me to visit the Tokita couple.

The Tokita residence was a luxury apartment with five rooms. Although on the surface their home appeared luxurious, the moment you stepped inside, you felt as though there were many people present.

Then the many presences I had just sensed suddenly vanished—as though afraid that Mr. Kawashima and I would detect them. In one room we encountered a cinnabar talisman, and several statues about thirty centimeters tall were arranged there, giving a vivid, lifelike impression.

The author had always been interested in divine statues, and could not help but

feel that they were moving. I immediately rubbed my eyes with my hand and looked again carefully, wanting to verify whether this was a momentary illusion — oh! The divine statue indeed seemed to be moving.

I found this quite bewildering. At that moment, Mr. Tokita seemed to have read my feelings from my expression, and he quietly told me: “When the divine statues here were moved here from a certain temple, the ritual to separate the divine spirit was not performed, so it is possible that the divine spirit still resides in them.”

A halo surrounded them, and as the halo swayed, the divine body also swayed along with it. That halo fluctuated in strength — sometimes strong, sometimes weak — in direct proportion to the intensity my eyes were emitting.

This was the first such experience in my life. And during the observation, I myself had unconsciously activated super-vision ability. I never expected to have such an inexplicable experience in Taiwan.

Experience of Making Trees and Giant Stone Statues Move

Once, the author was practicing qigong in a park. After qi was emitted, I looked at a certain tree, and the branches began to sway. Sometimes even the trunk swayed. At that time, there was not even a hint of wind. I have had this kind of experience several times. The first time it happened, I thought it might be an optical illusion, but later when I saw it together with friends who also practiced super-vision ability, I knew that what I saw was not an illusion.

On one occasion, while traveling abroad, I encountered a series of Indian temples along the road.

The author entered a certain temple and casually mentioned to the people in the temple the experience of seeing stone statues sway in Taiwan. Then I looked around at some of the divine statues in the temple and casually pointed at one of the stone statues, saying that perhaps that stone statue might also move.

What I pointed to was a pair of goddess statues standing on either side of the main hall, each carrying a weapon about two meters long. This showed that they were guardian deities of the main deity. Compared to the divine statues several tens of centimeters tall that I had seen in Taiwan, these were indeed very large.

Having said such a thing, I wanted to give it a try. I was about ten meters away from the goddess statue. I emitted qi and directed a strong intention for the statue to move. The one on the left hardly moved at all. But the one on the right slowly began to move, and eventually it even showed a tendency to come toward me — as if the giant statue carrying a two-meter-long weapon was about to charge at me.

After returning to my friend’s quarters in Singapore, the spirit dwelling in that statue came to ask me why I had done such a thing. This made me realize that one must not arbitrarily emit qi at a divine statue, because if the person emitting qi had weak spiritual power or if the purpose of such an act was not pure, the consequences would be unimaginable. Therefore, I earnestly advise all readers not to casually do such things to divine statues.

Causing a Supernormal State by Warping Space

This method presents no difficulty. Those who can emit qi from their eyes and see auras can project an aura while silently thinking “move.” In other words, you concentrate intense conscious power and form an image of the movement. In this way, you use the aura to make the target object radiate, then shift the aura slightly — and as the aura moves, the object begins to move along with it.

The above explanation shows that the applications of super-vision ability can be carried out at will.

There are numerous mysterious and wondrous examples — feats such as warping space and other marvelous demonstrations.

These were discovered and reported by others. The first to point out these facts were two women. One was a university student; the other was Miss Machida. At the time, I was guiding them both in Sen-dō. Miss Machida suddenly looked at the empty space about five meters beside the author and said:

“How interesting — the space in this area is moving up and down rhythmically.” When I heard her words, I thought I had misheard.

However, these two women also told the author that they saw a figure resembling a person made of white smoke appear there.

The moment they saw the white-smoke-like figure standing there was at three o’clock in the afternoon, in broad daylight. How could a supernatural phenomenon appear in such a brightly lit room? The author had not consciously projected such an image either, so he too found it strange. In fact, such images are generally not visible during broad daylight.

There had already been several occasions when others were together with the author. At this point, the author deeply wondered: using the same sensation as when moving the stone statue, could one also control this phenomenon? After thinking about it many times, the author told Miss Nishiwaki: “Now I am going to warp the space in this room — please watch carefully.” The author then consciously visualized the ceiling gradually bending and descending, and the tatami rippling like waves. Suddenly, Miss Nishiwaki let out what sounded like a scream: “Waah! How frightening! This room seems to be getting smaller and smaller!” Miss Machida, though not as terrified, added: “This room seems to be gradually changing shape — it makes me feel nauseous.”

The author immediately ceased the conscious projection, and both of them said everything had returned to normal.

The Experience of Letting Others See Ever-Changing Forms

This occurred during group practice sessions. One young man, Mr. Hirai, had previously visited the author’s home and told the author that he had witnessed wondrous phenomena at home. He had already trained in Sen-dō and Mikkyō, was able to perform astral separation from the body, and had even demonstrated this separation to his neighbors. This shows the depth of his ability.

Regarding the wondrous phenomena he witnessed at the author’s home, he gave the following account: “Sensei, this was several years ago. I visited your home on a similarly bright afternoon. I was sitting face to face with you when suddenly I saw a human figure grow large one moment, shrink the next, appear right before my eyes, and then move far away. At first I thought my eyes were playing tricks on me, but as I concentrated and gazed intently, everything was real. That figure would suddenly transform into a youth or an old man, and at other times instantly become a young woman — truly ever-changing, making it impossible to identify its true form.” He paused for a moment here, then continued: “Also, that room gave me a very strange feeling. I remember it clearly — it was a tatami room, wasn’t it? I felt as though it were floating far away, and I also felt as though the room would stretch or shrink.”

“In addition, I had another wondrous experience — and this time it was not at Sensei’s home. It was at night, and Sensei was walking me to the station for safety. Along the way, I would occasionally turn my head to look at Sensei, and at some point I noticed Sensei was no longer beside me — I could only hear his voice. That voice also sounded like an echo. It was only when we neared the station that I realized Sensei was beside me again at some point. The road Sensei walked me along had streetlights and was quite a bright street, yet this phenomenon persisted until we reached the station. After Sensei went home, I sat in the station’s waiting room and thought about how Sensei is truly an extraordinary person.”

Hearing his reminiscences, the author was quite astonished, because what Miss Machida had previously said and what Mr. Hirai said this time both —

seemed to treat the author not as an ordinary person, but rather as someone half human, half ghost.

In truth, the author is the same as any ordinary Sen-dō practitioner — he merely also studied super-vision ability, and occasionally consciously projects wondrous phenomena for others to observe. For the author himself, he believes his state of consciousness is the same as usual, and the space he can see himself does not change in any way — it is merely a slight hallucination during the performance.

However, judging from what they described, things were not as casual as the author imagined. They seemed to always be seeing wondrous phenomena.

I myself often experience inexplicable states of consciousness. For example, a wise old sage would suddenly appear in my mind, and then it would feel as though an emotionally intense woman would replace that old sage. These sensations do not normally manifest as any concrete change — they only appear at night during sleep, in a dream-like manner. And those phenomena always arise with a powerful sense of reality and materiality.

At the time, I frequently felt that this was simply a world of consciousness. But later, through conversations with others, I learned that my consciousness would actually manifest as certain phenomena that others could see.

These phenomena occur naturally, so there is no specific training method to explain. To manifest such phenomena, the key points are concentrating intense consciousness and training to emit powerful qi in order to warp space.

The Experience of Vanishing into the Void and Its Technique

This is the technique of suddenly making one’s own form disappear before others. Ancient Chinese called this technique the Art of Invisibility or the Art of Dunjia. In Sen-dō, the counterpart to the Art of Invisibility is “Return to the Void Practice,” though its purpose differs from the Art of Invisibility.

The Art of Invisibility only makes the form temporarily disappear — the consciousness does not change. However, Sen-dō’s Return to the Void Practice aims for complete annihilation. In other words, not only does the form vanish, but consciousness vanishes simultaneously.

Therefore, these two are different. And by utilizing super-vision ability, one can employ this technique. Here, I will introduce the actual method to the extent of my knowledge.

The Method of Adjusting the Aura to Make One’s Form Disappear

To be honest, this too was something the author himself had not noticed — it was discovered by a third party and reported to me. The first time was on the night mentioned above when Mr. Hirai spoke of his experience of seeing wondrous phenomena involving the author; it was then that the author became self-aware about this.

That evening, the author gathered everyone as usual for an aura-viewing experiment. This used colored paper for the aura-viewing experiment. Once everyone could see auras, all the room lights were turned off and training in viewing each person’s aura began.

All participants saw a mass of aura radiance expanding beyond the body, and watched it gradually transform moment by moment.

They all exclaimed in amazement in unison.

Here I would like to add an explanation: the radiance of the aura emitted by those who have practiced qigong methods is generally several times stronger than that of ordinary people, and its shape is truly beautiful. Now, as they observed the author’s distinctive aura and were gazing at it in rapt attention, they went “Oh!” in admiration.

The author found this strange and asked them what had happened. One of them replied: “Your body suddenly vanished—it really disappeared.”

So I paused the aura-viewing experiment and asked them about what they had just witnessed. The content of their answers was as follows:

“If you observe an ordinary person’s aura carefully, you realize that only its range changes, expanding and shrinking. But your aura has a far greater range of expansion and contraction, and at a certain instant it disappears, turning the space into complete darkness. Not only that — your form itself vanished.”

Hearing them say this, the author himself was surprised. Without their explanation, the author would not have known what changes his own aura had undergone. Only upon hearing their account did the author realize that adjusting the aura could manifest such phenomena. When I went to the hot springs and conducted experiments — Mr. Watanabe, whom I frequently mention in my book Secret Arts: Super-Power Qigong Method — was also with us, so I took the opportunity to demonstrate several super-vision ability techniques, and then adjusted the aura. First the author’s hands disappeared, then the face disappeared in sequence.

The hands disappeared first. For the face, distinctive parts such as the eyes and nose disappeared first, until finally the face itself dissolved into the dark space and vanished.

At that moment Mr. Watanabe rubbed his eyes with his hands, as though unable to believe what he had seen. The expression on his face became very strange. And in order to let him confirm it, the author deliberately raised both hands in front of his eyes so he could see clearly, and then performed the disappearance sequentially from the fingertips to the shoulders. This time he was truly convinced.

The Technique of Making the Form Disappear into the Void in Daytime

By adjusting the aura in this way, one can perform the technique of making the form disappear even in daytime and even in very bright places. Of course, this is more difficult than performing at night. In other words, it requires considerable training to be able to accomplish it.

---

It is a practice that can only be undertaken after achieving spiritual travel — that is, the practice of vaporizing the physical body to the same level as the yang spirit, then gradually causing it to disappear into the void.

When the author’s Sen-dō practice had progressed to the point where he could undertake Return to the Void practice, he became occupied with writing books and did not continue to the final stage. However, sometime later, I performed these techniques for a third party to observe. Here I will briefly report on the situation at that time as a reference for readers.

One day I gathered seven or eight people and held an immortal-way training seminar at Hamadayama in Suginami Ward, Tokyo. When the training reached a certain stage, we began practicing aura viewing. It was already three or four o’clock in the afternoon. The sun had not yet set in the west.

The author first stood in a corner of the room, raised his hands, and emitted an aura, asking them whether they could see the aura emanating from the hands. As a result, several people simultaneously indicated that although the range of the aura was not very clear, they could see something like a black thread-like line extending from the author’s fingertips straight into the distance.

When the author began adjusting the aura so they could see it more clearly, several people cried out: “Ah! Strange! The front of the fingers seems to have disappeared!” Hearing them say this, the author also turned to look at his own fingertips. Indeed, the area past the second joint of the fingers had become hazy — at a glance, it appeared to be in a state of disappearance.

At this point, the author further adjusted the aura slightly. As a result, all of my fingers disappeared. Then I began adjusting the aura around the face.

---

…they cried out that they could no longer see the author’s face. It was broad daylight, in the afternoon. The author himself also felt a sense of fear, so the experiment was brought to an end at that point.

After concluding this experiment, I listened to their impressions. Generally speaking, the face disappeared starting from the eyes and nose, then the outline of the face became hazy, and finally the face and the surrounding space became almost indistinguishable.

Later, the author himself calmly recalled and reflected: recently, when the author was alone in his residence, especially in an empty room, he would often feel as though his body were dissolving away like mist. But since there was no observer in the residence, I thought this was merely a psychological effect. However, judging from the results of this experiment, perhaps this phenomenon had already occurred many times. As things stand now, it can only be treated as conjecture.

The key points for performing this technique are to strengthen the aura or qi as much as possible, and then adjust it through concentrated willpower — that is, expand it. If the technique is not executed well, then after the consciousness stops, the form will quickly return. According to the author’s experience, the longer the period of suspended consciousness, the longer the duration of disappearance. These key points must not be forgotten. By practicing persistently, the technique will progress more quickly.

Afterword

The various techniques related to super-vision ability that the author has experienced and described in this book range across the development of aura and chakras, as well as applied aspects of various super-abilities. There are also the highest inner teachings of established incantatory arts.

Although many topics have been discussed, this does not encompass the entirety of super-vision ability. There remain even more advanced aspects. To be honest, there is no end to this world. The reason is that super-vision ability is intimately connected to the vast domain of consciousness that human beings possess.

In other words, the applied techniques of super-vision ability that manifest depending on each person’s consciousness are innumerable. Therefore, the methods the author has introduced in this book are but a drop in the ocean.

According to the author’s experience, by applying the flashing on-and-off of super-vision ability and the power of consciousness, anyone can manifest some illusionary arts, incantatory arts, and so forth. This is because, during training, a space emerges where consciousness and the real world merge together, and there are many examples that can prove this situation.

For instance, the author uses the eye-opening method to produce vivid points of light, and then naturally blinks his eyes. These vivid points of light then appear to flash on and off, and this flashing can also be perceived by third parties.

Furthermore, by using the power of qi emitted from the eyes, one can move the aura of another person’s body. At that point, by simply blinking the eyes, the other party’s aura will move away from the body and then return to its original position in coordination with the movement of the eyes, and this can be repeated.

Not only the performing author can see this, but the people present can also see it clearly. Generally speaking, the scenes one sees when blinking one’s eyes are purely matters concerning oneself, but when a third party looks at it, it feels to that third party as if it were their own affair.

From the above facts, it can be understood that the personal, subjective world seen by a certain person and the real space in which the super-vision ability is operated cannot be distinguished at all; one could say they completely overlap and present a unified phenomenon.

This is the enigmatic space that illusionists or sorcerers often perform in; these people skillfully draw others into their own observed space of consciousness. Performed in such a way, human ability is truly great.

As long as readers memorize the techniques described in this book and are diligent in learning, I believe you will step by step approach the superhuman world. This book is one volume in the author’s series of books on Sen-dō Qigong, but the content of this book is more advanced.

Although the level is advanced, the content is written very accessibly, making it easy for readers to understand. I believe that among the books related to the mystical published in the country, this is the easiest to understand. Those who study Sen-dō Qigong and read this book will easily grasp the super-vision ability, and from there, can also study Sen-dō on their own.

I apologize for any shortcomings in my writing. Finally, I pray that readers’ training goes smoothly and successfully.

January 1, 1987

Author

Footnotes

1. The source prints transliterations corresponding to the Sun and Moon chakras. ↩