Often, in Buddhist teachings, there are discussions that present a false dichotomy, such as "either non-attachment and tranquility (mushin muso) or the observation (vipassana) that the Buddha taught." This is a very misleading statement. In reality, these two concepts do not contradict each other. The ordinary, thinking mind (consciousness) becoming non-attached and tranquil (mushin muso) and the observation (vipassana) of a higher consciousness (higher self, Atman, true self) do not contradict each other, and both can coexist.

However, in the world, these are often presented as a false dichotomy, with arguments about whether non-attachment and tranquility (mushin muso) or observation (vipassana) is "correct," and debates arise between concentration meditation (shamatha) and observation meditation (vipassana). This is not only meaningless but can also become so contentious that people avoid getting involved. Historically, spiritual or religious sects have often been at odds, criticizing each other based on differences in their ways of thinking.

However, these are not contradictory concepts.

Non-attachment and tranquility (mushin muso) belong to the category of concentration (shamatha) meditation, which involves focusing on a single point to eliminate distractions and literally empty the mind. However, the word "mind" in Japanese has a broad meaning, which can lead to misunderstandings. When we say "concentration" in shamatha, it means concentrating the thinking mind (consciousness). Therefore, non-attachment and tranquility (mushin muso) refers to the state of the thinking mind (consciousness) itself becoming non-attached and tranquil. The thinking mind (consciousness) becomes calm, its activity stops, and it enters a state of non-attachment and tranquility (mushin muso).

On the other hand, the word "observation" (vipassana) is often misunderstood. The vipassana meditation practiced by various sects involves the thinking mind (consciousness) observing specific parts of the body or mental movements. Although it is called "observation," the mind is actually performing the observation. Although the words are different, it is essentially the same as concentration. Many vipassana meditations in the world call this concentration "observation," but in reality, the samadhi state, which can be considered true vipassana meditation, is not in that state.

■ The thinking mind and true vipassana are on different dimensions.

Both shamatha meditation and vipassana meditation practiced by various sects and schools involve concentration and observation, and there is no difference in that sense. However, the observation (vipassana) that the Buddha taught is not an "action" performed by the mind, but rather the activity of a higher self (higher self, Atman, true self). It is the activity of the higher self, but if we call it an "action," it can lead to misunderstandings. Although such expressions are possible, traditionally, the activity of the higher self (higher self, Atman, true self) is usually interpreted as not being an "action" or "behavior." Therefore, in this case, the higher self (higher self, Atman, true self) does not perform an action, but simply observes (vipassana). In reality, it also has an aspect of "influence," but traditionally, the higher self (higher self, Atman, true self) is not interpreted as an "action."

Therefore, the original Vipassana (observational) meditation taught by the Buddha involves the higher self becoming aware and observing, perceiving, and expressing its will from that dimension. However, this is fundamentally different from the workings of the ordinary, thinking conscious mind. Because they are different dimensions, both are true, and they are not contradictory.

In any case, until one awakens to the consciousness of the higher self, whether it is Samatha meditation (concentration meditation) or Vipassana meditation, there is not much difference, and one should practice the method that is easiest for them. Eventually, concentration will become refined, and one will reach a zone where they can concentrate well, or the initial stage of Samadhi. There is first a sense of joy in the conscious mind, and then one reaches a state of peaceful tranquility. However, this is still not a state of emptiness, but simply a state of peace. After that, there is a stage where one actually connects with the consciousness of the higher self. Simply connecting with the higher self is not yet self-awareness, and it takes a little more time for the self-awareness as the consciousness of the higher self to emerge. The Vipassana that the Buddha speaks of is broad, and it can be said that even if one has simply reached a state of tranquility, it is not entirely wrong. However, the true meaning of Vipassana, as the Buddha intended, is when the self-awareness of the higher self emerges and the higher self actually begins to observe and express its will. That is when it is truly appropriate to call it Vipassana.

In the academic world, the "observational" aspect of the higher self (or Atman, true self) is often emphasized. It is interpreted as "a consciousness that is present and exists beyond time," and "exists universally in space, unchanging in the past, present, and future." Traditionally, this "present consciousness" is interpreted as something that cannot be perceived by the ordinary human consciousness (the self). More specifically, it is interpreted as "the higher self cannot be perceived by the five senses."

■The higher self expresses its will and acts at a higher level.

However, in reality, even if the higher self cannot be perceived by the five senses, one can become aware of the consciousness of the higher self once one awakens to it. This is somewhat similar to the feeling of touch on the skin in terms of "feeling," but it is more of a spiritual sensation. The basic practice is to feel the presence of the higher self in the center of the heart, in the Anahata chakra. Furthermore, the higher self actually feels or expresses its consciousness, and this influence comes from a higher level, sometimes subtly, and sometimes with a somewhat strong impact.

In the world of learning, the Higher Self or True Self is studied as something separate from human senses and the mind (the thinking mind). However, the consciousness of the Higher Self, even if it exists, is a truly experiential event.

When studying, sometimes, depending on the school of thought, the Higher Self or Atman (True Self) is expressed as "not an action." The explanation might be something like "understanding without action," but this is just an attempt to explain it in a way that minimizes misunderstanding. It is far from the actual reality.

In reality, the consciousness of the Higher Self is vivid and real. The Higher Self itself is quite "active" in that higher dimension, and it is literally an "action." However, since it is not a physical action in three dimensions or a physical action in three dimensions, the explanation in the world of learning is correct in a way. However, it is not completely "not an action," and that statement can also lead to misunderstandings.

If those who truly understand each other simply assume that there are naturally "actions" such as "seeing (observing)," "hearing (focusing awareness)," and "acting (expressing intention, acting)" as "actions of the Higher Self," without such distinctions in words, that would be fine. However, for some reason, traditionally, all such actions of the Higher Self (Atman, True Self) are considered "not actions." Therefore, depending on the school of thought, the expression may be convoluted. In reality, it is simply that the dimension is higher, and it exists as consciousness and is active with intention.

I believe that such consciousness is one aspect of what the Buddha taught as Vipassana. However, I would like to emphasize that this is my personal interpretation and is not based on the interpretation of any particular school of thought.