| If you have ever tried to walk with only one leg, | | | | minds will more easily drop into the calmness of |
| you have discovered, for yourself, the importance | | | | Samadhi where thought disappears. Those with |
| of two legs. Likewise, when we meditate, two | | | | naturally active intellects will naturally investigate |
| aspects of meditation are necessary if our | | | | phenomena where thought is still utilized. This |
| practice is to be balanced. | | | | doesn't mean that one who prefers investigating |
| Samadhi (concentration) and Vipassana | | | | to calmness runs around like a mad scientist |
| (mindfulness) are the two aspects that should be | | | | figuring out just surface things. One who uses |
| practiced hand in hand. Or to put it another way, | | | | investigation must get underneath the surface and |
| we alternate practicing calmness of mind with | | | | look at his or her tendencies, such as restlessness. |
| practicing discernment or investigation watched | | | | One must determine why one is restless, and the |
| over by mindfulness. | | | | underlying reason why one cannot remain still. If |
| Concentration meditation consists of a narrow | | | | one does not go deeply such as this, one will |
| focusing on one aspect, such as our breath, until | | | | never surrender to their constant curiosity. This is |
| the mind drops into Samadhi, or complete | | | | because one never gets to the root of the |
| calmness. There we remain until the mind decides | | | | problem. Only the root of the problem will |
| to come out of Samadhi. | | | | promote eventual calmness where all thought |
| Mindfulness meditation, or Vippasana includes a | | | | comes to an end safely, both in concentration and |
| broad investigation of phenomena, such as our | | | | mindfulness, without going down the wrong road. |
| thoughts, our feelings, and our emotions. | | | | For others it is easier to sit still in Samadhi for |
| In practice, when the mind comes out of | | | | long periods of time than to practice mindfulness, |
| Samadhi, we then practice Vipassana. And when | | | | although mindfulness must be used in Samadhi |
| the mind becomes tired of Vipassana, we then | | | | practice as well in order to keep the mind |
| rest it in Samadhi practice again. Thus, the two | | | | focused. For those who prefer Samadhi practice, |
| aspects go hand in hand. | | | | the danger is forever sitting like bumps on a log |
| If we only practice one aspect, for example, | | | | and never really understanding or developing |
| concentration, we limit our insight because the | | | | wisdom. Total freedom requires two things, a |
| resulting Samadhi is so peaceful and calm that we | | | | very calm, collected mind, and then the insight |
| hesitate to do anything except abide in this | | | | resulting from the observation of phenomena with |
| peacefulness. We tend to get lazy. Another | | | | that calm, collected mind. |
| aspect of Samadhi is the visions and experiences | | | | For the one who just wants to rest the mind in |
| that arise just before dropping into deep Samadhi. | | | | Samadhi and not investigate, the mind that he or |
| These can be addictive as well and mistakenly | | | | she develops will be like an automobile that looks |
| give us the impression that we are really making | | | | beautiful but never starts its engine. And if it does |
| progress, when in truth our progress has stopped | | | | start; it goes down the wrong road. Without |
| exactly at these visions, mystical experiences, and | | | | mindfulness and investigation, Samadhi practice |
| sometimes even powers. | | | | can get way off track and never reach total |
| It is difficult to get beyond this stage of deep | | | | freedom. Unless the mind understands at |
| concentration because we see no need to go | | | | profound levels, which involves both investigation |
| further. However, if we go no further, we will | | | | and calmness of mind, one will remain trapped in |
| remain trapped within existence and be reborn in | | | | existence. |
| an existential realm subject to all the vicissitudes | | | | The end of "self" or the "I" thought must be |
| we go through now, such as separation from | | | | understood completely by the mind. That is; the |
| loved ones, disease, and death. What meditation is | | | | mind must understand absolutely that the self is |
| all about is total freedom, and total freedom | | | | ended. If we merely hide behind a trance, or |
| cannot come about by only concentration | | | | search about without wisdom, final liberation will |
| practice; there must be mindfulness and | | | | not be possible. |
| investigation as well. | | | | Eventually, and regardless of the method used - |
| If, on the other hand, we neglect Samadhi | | | | either concentration or mindfulness - all thought |
| practice and only practice investigation or | | | | must end naturally without forcing thought to end, |
| mindfulness, then the mind has no rest and will | | | | and thought can only end when no lingering doubt |
| have a difficult time understanding both properly | | | | or questions remain. In other words; when no one |
| and deeply. It's as if one works without ever | | | | is there any longer to question or doubt. And |
| resting, in which case eventually the quality of the | | | | when that happens, practicing concentration and |
| work declines. | | | | mindfulness is no longer necessary; one's very life |
| Depending on our makeup, we will naturally | | | | experience becomes a constant combination of |
| gravitate toward either concentration practice or | | | | both, with no effort whatsoever. |
| mindfulness practice. Those with naturally quiet | | | | |