It is important to understand the etymology of the modern idea for soul for the western mindset. Early Greek philosopher Plato 427 – 347 BC, drawing on the words of his teacher Socrates, considered the soul ‘as the essence of a person, being, that which decides how we behave.’ He considered this essence; ‘as an incorporeal, eternal occupant of our being. As bodies die the soul is continually reborn in subsequent bodies.’  The Platonic soul comprises three parts:

1.  the logos (mind, nous, or reason)

2.  the thymos (emotion, or spiritedness, or masculine)

3.  the eros (appetitive, or desire, or feminine)

An early glimpse of the idea of soul has a Buddhist framework.  Not surprising when considering the time line. Buddhism had been in existence for over 200 years and Buddhist monks traveling the trade routes were present in Greece at that time.  Some 1500 years later Thomas Aquinas 1225 – 1274 AD understood the soul to be the first principle, or act, of the body. However, his theory required that, since the intellectual soul is capable of knowing all material things, and since in order to know a material thing there must be no material thing within it, the soul was definitely not corporeal. Therefore, the soul had an operation separate from the body and therefore could subsist without the body. Now we have the framework for western thought, and the idea of a separate soul and body.

Remember that Buddhism characteristically describes ‘existence’ in terms of process and relation rather than an entity or substance or creation, and therefore does not believe in the existence of a self or soul.

The idea of selflessness is a concept of Buddhism, perhaps one of the most important Buddhists teaching is a core idea called anattā, which translates to “selflessness” or “no soul”. The existence of selflessness promotes a genesis of non-attachment to people, places, things, ideas and the notion of self. Thereby in itself, promoting attributes of kindness, altruism, generosity and compassion.

The Buddha felt that all existence is characterized by anattā, impermanence (anitya), and suffering (dukkha). The Buddha taught the doctrine of anattā because he believed that a “self” resulted in egoism, craving, attachment and consequently in suffering.

There are two ideas or mental concepts that are psychologically rooted in the human psyche: self protection and self preservation. Man created, outside the existence of God, a notion of God as a protection for the self and reason for existence. Man conceived the idea of a immortal soul as a means for self preservation.   However in his ignorance, weakness, fear, and desire, man needs justifies these two concepts to comfort himself.  He clings to them obsessively. Wars have been fought and countless lives wasted on the clinging to these two notions. This is the idea or notion of selfishness. Selfishness is the constant desire to fill all the voids, to answer every craving, to fill every cup to its fullest.

In the west the question of selflessness is often answered by what is the opposite of selfishness.  It is difficult for westerners to find reason for a need in selflessness because of the concept of goodness.  For Buddhism goodness is and activity and action and understanding of what is good. It is learned.  In the west we are told all goodness come from god.  The idea that good; any good can only come from outside the self negates the right understanding, notion and right action of any person exercising the will to create good.

Doing some act of goodness is an altruistic act which promotes the development of goodness and causes no harm. Altruism is action motivated by desires whose object is another’s benefit. We have every reason to believe that there are such desires and so our intuitive practice is justified.  Believing in the pure act of selflessness we give way to the benefit of others.  In any act of kindness we are thinking of others.  Thinking causes investigation. Investigations uncover the truth, and as my counterparts in western religions are fond of saying; “and the truth will set you free”.

Be at peace with all you do.  Happiness is really very relative.  If a thought plagues you as to whether you’re doing something just for your own edification, expand the notion to fully accept your part in it and how it will affect the other persons in the involvement.  Do this without losing sight of yourself.  Make your motive pure. Do things not out of sympathy or some form of self gratification, but rather because it is good for the betterment of all. Try to keep in the forefront of your thoughts, not to harm anyone….including yourself.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Buddhism is; in respect to selflessness one of the most unique religions in history. Buddhism characteristically describes ‘existence’ in terms of process and relation rather than an entity or substance or creation, and therefore does not believe in the existence of a self or soul (considered the same) the idea of a separate soul is an invention of early church philosophers found in the west and is a philosophical notion of an immortal and immaterial essence left over at death.

It is important to understand the etymology of the modern idea for soul for the western mindset. Early Greek philosopher Plato 427 – 347 BC, drawing on the words of his teacher Socrates, considered the soul ‘as the essence of a person, being, that which decides how we behave.’ He considered this essence; ‘as an incorporeal, eternal occupant of our being. As bodies die the soul is continually reborn in subsequent bodies.’  The Platonic soul comprises three parts:

1.  the logos (mind, nous, or reason)

2.  the thymos (emotion, or spiritedness, or masculine)

3.  the eros (appetitive, or desire, or feminine)

An early glimpse of the idea of soul has a Buddhist framework.  Not surprising when considering the time line. Buddhism had been in existence for over 200 years and Buddhist monks traveling the trade routes were present in Greece at that time.  Some 1500 years later Thomas Aquinas 1225 – 1274 AD understood the soul to be the first principle, or act, of the body. However, his theory required that, since the intellectual soul is capable of knowing all material things, and since in order to know a material thing there must be no material thing within it, the soul was definitely not corporeal. Therefore, the soul had an operation separate from the body and therefore could subsist without the body. Now we have the framework for western thought, and the idea of a separate soul and body.

Remember that Buddhism characteristically describes ‘existence’ in terms of process and relation rather than an entity or substance or creation, and therefore does not believe in the existence of a self or soul.

The idea of selflessness is a concept of Buddhism, perhaps one of the most important Buddhists teaching is a core idea called anattā, which translates to “selflessness” or “no soul”. The existence of selflessness promotes a genesis of non-attachment to people, places, things, ideas and the notion of self. Thereby in itself, promoting attributes of kindness, altruism, generosity and compassion.

The Buddha felt that all existence is characterized by anattā, impermanence (anitya), and suffering (dukkha). The Buddha taught the doctrine of anattā because he believed that a “self” resulted in egoism, craving, attachment and consequently in suffering.

There are two ideas or mental concepts that are psychologically rooted in the human psyche: self protection and self preservation. Man created, outside the existence of God, a notion of God as a protection for the self and reason for existence. Man conceived the idea of a immortal soul as a means for self preservation.   However in his ignorance, weakness, fear, and desire, man needs justifies these two concepts to comfort himself.  He clings to them obsessively. Wars have been fought and countless lives wasted on the clinging to these two notions. This is the idea or notion of selfishness. Selfishness is the constant desire to fill all the voids, to answer every craving, to fill every cup to its fullest.

In the west the question of selflessness is often answered by what is the opposite of selfishness.  It is difficult for westerners to find reason for a need in selflessness because of the concept of goodness.  For Buddhism goodness is and activity and action and understanding of what is good. It is learned.  In the west we are told all goodness come from god.  The idea that good; any good can only come from outside the self negates the right understanding, notion and right action of any person exercising the will to create good.

Doing some act of goodness is an altruistic act which promotes the development of goodness and causes no harm. Altruism is action motivated by desires whose object is another’s benefit. We have every reason to believe that there are such desires and so our intuitive practice is justified.  Believing in the pure act of selflessness we give way to the benefit of others.  In any act of kindness we are thinking of others.  Thinking causes investigation. Investigations uncover the truth, and as my counterparts in western religions are fond of saying; “and the truth will set you free”.

Be at peace with all you do.  Happiness is really very relative.  If a thought plagues you as to whether you’re doing something just for your own edification, expand the notion to fully accept your part in it and how it will affect the other persons in the involvement.  Do this without losing sight of yourself.  Make your motive pure. Do things not out of sympathy or some form of self gratification, but rather because it is good for the betterment of all. Try to keep in the forefront of your thoughts, not to harm anyone….including yourself.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

“One thing I teach: suffering & the end of suffering. It is just I’ll and the ceasing of Ill that I proclaim.”
–The Buddha

The primary goal of most humans is to find a way to happiness. For the Buddhist faith the answer to the question, “What is the purpose of life?” is “To end suffering.” The Buddha teaches us is that human suffering is the result of attachment. We have been in a cycle of repeatedly seeking those objects of desire that are shallow and offer no lasting or permanent happiness. We cling to ideas, objects, material forms, and mental images. When these things are lost or unobtainable we suffer. Sorrow always follows a loss. And loss is inevitable.

There are things in life that bring us joy. So often the Buddhist doctrine of loss and attachment seems fatalistic and pessimistic. Buddhism does not teach that there is no happiness. The Buddha did not deny that there are happenings or things in life that will bring joy. What he did point out is that everything is impermanent; and none of the things, possessions, mental images or ideas that we cling to is able to bring a lasting joy. His teaching of suffering and the alleviation of suffering were his focus. He based his teaching not only on identifying the problem, but also on presenting the solution.

Once we have recognized that all things are impermanent, we have begun the journey to end suffering. Freeing oneself from the attachments we have garnered throughout our lifetime is not an easy task. But it is the lessening ourselves of the attachments that provides the freedoms from our sufferings.

Ending the cycle of suffering means the eventual end of Samsara. Buddhism teaches that Samsara is the endless birth, life, suffering and death cycle we are trapped in due to the greed, grasping and endless attachments with which we fill our lives. The Four Noble Truths are the blueprints for understanding the Buddha’s position and description of Samsara and the causes of and solutions to the problems of attachment and suffering.

After attaining enlightenment, the Buddha delivered his first Dharma Talk. In this Dharma Talk he taught the “Four Noble Truths,” from which formed the foundations of belief for Buddhism:

The Four Noble Truths:

1. In all life there is Suffering.
2. Suffering is caused by desire and attachment.
3. Suffering can be stopped.
4. The way to end suffering is to follow the Noble Eightfold Path.

According to the fourth Noble Truth, we can permanently escape the suffering caused by attachment in following the Noble Eightfold Path. The word “right” in these following instructions can be understood by using “Good and Appropriate.” Right Intention may be viewed as Good and Appropriate Intention. The word “Right” is the traditional translation from the Buddhist teachings.

To reinforce the reason for the modifier “Right” it must be understood that it is not enough to have the intention to do something. Intention, like speech, action, livelihood, effort, mindfulness and concentration, can also be bad or detrimental. “Right” refers to the goodness and appropriateness of the individual elements of the Eightfold Path.

The Noble Eightfold Path:

1. Right knowledge
2. Right intention
3. Right speech
4. Right action
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration

We need to be like a scientist peering through a microscope. We are there to observe. It is when we place a judgment on the experience that experience is changed. By attaching a want or need to change the experience of living we give in to the patterns of suffering. Waiting for something to happen is not being mindful to the present. It is easy to become attached to an idea, person, and possession or desired outcome. Attachment, of course, is the core of suffering. Your mindfulness is the key.

I acknowledge that it may be very natural for us to categorize and label or define all of our experiences as they happen. However, our goal is to allow the experience the freedom to exist and then allow it to pass without an attachment or comment. It can be as natural as the rising and falling of the breath. It is a skill that can be learned.

Yesterday is the parent of today. In the same way that today is the parent of tomorrow. The goal is to be present to today.

Allowing ourselves the freedom to let go of our possessive natures and rid ourselves of the need to label, change, or modify the events of our lives, we break the cycle of suffering. We can be happy and joyful. It is our positive natures that allow us to experience this. Let go and live a freer life. Let go of greed and envy and replace it with compassion. We are the architects of our future.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

What is the purpose of life? All religions attempt to answer this question. Buddhism is no different. The only difference is the answer that Buddhism offers

“One thing I teach: suffering & the end of suffering. It is just I’ll and the ceasing of Ill that I proclaim.”
–The Buddha

The primary goal of most humans is to find a way to happiness. For the Buddhist faith the answer to the question, “What is the purpose of life?” is “To end suffering.” The Buddha teaches us is that human suffering is the result of attachment. We have been in a cycle of repeatedly seeking those objects of desire that are shallow and offer no lasting or permanent happiness. We cling to ideas, objects, material forms, and mental images. When these things are lost or unobtainable we suffer. Sorrow always follows a loss. And loss is inevitable.

There are things in life that bring us joy. So often the Buddhist doctrine of loss and attachment seems fatalistic and pessimistic. Buddhism does not teach that there is no happiness. The Buddha did not deny that there are happenings or things in life that will bring joy. What he did point out is that everything is impermanent; and none of the things, possessions, mental images or ideas that we cling to is able to bring a lasting joy. His teaching of suffering and the alleviation of suffering were his focus. He based his teaching not only on identifying the problem, but also on presenting the solution.

Once we have recognized that all things are impermanent, we have begun the journey to end suffering. Freeing oneself from the attachments we have garnered throughout our lifetime is not an easy task. But it is the lessening ourselves of the attachments that provides the freedoms from our sufferings.

Ending the cycle of suffering means the eventual end of Samsara. Buddhism teaches that Samsara is the endless birth, life, suffering and death cycle we are trapped in due to the greed, grasping and endless attachments with which we fill our lives. The Four Noble Truths are the blueprints for understanding the Buddha’s position and description of Samsara and the causes of and solutions to the problems of attachment and suffering.

After attaining enlightenment, the Buddha delivered his first Dharma Talk. In this Dharma Talk he taught the “Four Noble Truths,” from which formed the foundations of belief for Buddhism:

The Four Noble Truths:

1. In all life there is Suffering.
2. Suffering is caused by desire and attachment.
3. Suffering can be stopped.
4. The way to end suffering is to follow the Noble Eightfold Path.

According to the fourth Noble Truth, we can permanently escape the suffering caused by attachment in following the Noble Eightfold Path. The word “right” in these following instructions can be understood by using “Good and Appropriate.” Right Intention may be viewed as Good and Appropriate Intention. The word “Right” is the traditional translation from the Buddhist teachings.

To reinforce the reason for the modifier “Right” it must be understood that it is not enough to have the intention to do something. Intention, like speech, action, livelihood, effort, mindfulness and concentration, can also be bad or detrimental. “Right” refers to the goodness and appropriateness of the individual elements of the Eightfold Path.

The Noble Eightfold Path:

1. Right knowledge
2. Right intention
3. Right speech
4. Right action
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration

We need to be like a scientist peering through a microscope. We are there to observe. It is when we place a judgment on the experience that experience is changed. By attaching a want or need to change the experience of living we give in to the patterns of suffering. Waiting for something to happen is not being mindful to the present. It is easy to become attached to an idea, person, and possession or desired outcome. Attachment, of course, is the core of suffering. Your mindfulness is the key.

I acknowledge that it may be very natural for us to categorize and label or define all of our experiences as they happen. However, our goal is to allow the experience the freedom to exist and then allow it to pass without an attachment or comment. It can be as natural as the rising and falling of the breath. It is a skill that can be learned.

Yesterday is the parent of today. In the same way that today is the parent of tomorrow. The goal is to be present to today.

Allowing ourselves the freedom to let go of our possessive natures and rid ourselves of the need to label, change, or modify the events of our lives, we break the cycle of suffering. We can be happy and joyful. It is our positive natures that allow us to experience this. Let go and live a freer life. Let go of greed and envy and replace it with compassion. We are the architects of our future.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

1. To live means we suffer.Because human nature is not perfect and the world we live in is not perfect we inevitably endure suffering. Suffering comes in many forms; sorrow, aggravation, sickness, injury, old age, and death. In life we also endure psychological sufferings, as well. Some of these are sadness, fear, disappointment and frustration and finally, depression. It must be said that even though there is suffering, there are also positive aspects of life, which bring us happiness. Ease of living, comfort, happiness, and joy are all positive attributes of life. But life in its totality is imperfect and incomplete. The reason for this is that all aspects of life are impermanent. We are never permanently able to achieve and keep what we strive for. Our moments of sadness and joy pass with equanimity as we live each day. This testifies to the impermanence of our situation.

2. Suffering is based on a misunderstanding of the nature of things. Transient things become the objects of our attachment. Of our suffering. It’s not just physical objects. Both physical objects and mental images combined make up the objects of our attachment. Desire, passion, pursuit of wealth, of prestige, popularity or fame are all objects of craving and clinging. Because the objects of our attachment are transient, the loss is inevitable. Suffering follows loss. Even the idea or delusion of self can be an attachment. An understanding can come from an understanding of energy. To understand our role in the universe, we first have to acknowledge our place and participation in it.

3. It is possible to unmake craving. What can be made can be unmade. We have to unmake sensual craving and attachment to concepts. Attachments to cravings and concepts always leave us wanting for the original experience of the craving. We must become dispassionate over the objects of craving and attachment.By lessening our need for attachments and cravings we are able, step by step, to reach the goal of Nibbana – Nirvana. Nirvana is not comprehensible for those who have not attained it, but Nirvana is freedom from worries and troubles and fabrications and concepts that lead us to cravings and attachments which are the cause of suffering.

4. The Eight Fold Path is a self help path. The Buddha as a teacher gave us the garden tools – the hoes, the rakes, the pruners, to work in the gardens of our individual lives. The concept of personal responsibility and working our own garden as a sacred path is an important concept of Buddhism. The practitioners, like gardeners, are always on the path of becoming. The gradual path of self improvement is the path toward enlightenment. Leaving the path of hedonism or excess on the one hand, or on the other hand, extreme asceticism, the practitioner walks the Middle Path. The goal of Nirvana breaks the endless cycle of birth, life, suffering, and death.

Our lives are the mirror of our efforts.We need to develop a sense of patience as we deal with ourselves, our journey and the people, concepts, ideas, and objects around us. As we develop spiritually our positive energy develops. We become more in tune with the external universe by becoming truly aware of our inner universe. Patience is more than a virtue.It is a necessity in the dealings of the self. Patience is like water. It may take a thousand years to wear down a rock wall but the Grand Canyon is the evidence that it can be accomplished. The Buddha has a saying that ‘a barrel can be filled one spoonful at a time.’ We are weakened or strengthened by our own actions. We are also known by them.

In one story about the Buddha, there were 2 monks waiting to see the Buddha. The first monk entered the garden and sat with the Buddha. He prided himself on his steadfast adherence to all the rules and his ability to carry out being a perfect monk. He asked the Buddha how many lifetimes would it take for him to become enlightened. The Buddha reached up and took a branch and said ‘as many leaves as there are on this branch’. At this the monk became incensed and stormed out of the garden. The second monk came in and sat down and asked the Buddha the same question saying, ‘Master how many lives must I live before attaining enlightenment?’ The Buddha replied, with as many leaves as there in on this tree.’ With that the young monk smiled and said, ‘so you’re saying I will someday attain enlightenment,’ and with that he left the garden a happy monk.

Be patient with yourselves.Live each day with a purpose. Share your dreams.Make our world a better place for you having been here.
Remember the barrel that fills spoonful by spoonful. Without us being ready or aware it fills. Be aware. Be mindful.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

1. All life is suffering.
2. The origin of suffering is attachment.
3. Cessation of suffering is attainable.
4. There is a path to the cessation of suffering. The Eightfold Path is the way for cessation.

1. To live means we suffer.Because human nature is not perfect and the world we live in is not perfect we inevitably endure suffering. Suffering comes in many forms; sorrow, aggravation, sickness, injury, old age, and death. In life we also endure psychological sufferings, as well. Some of these are sadness, fear, disappointment and frustration and finally, depression. It must be said that even though there is suffering, there are also positive aspects of life, which bring us happiness. Ease of living, comfort, happiness, and joy are all positive attributes of life. But life in its totality is imperfect and incomplete. The reason for this is that all aspects of life are impermanent. We are never permanently able to achieve and keep what we strive for. Our moments of sadness and joy pass with equanimity as we live each day. This testifies to the impermanence of our situation.

2. Suffering is based on a misunderstanding of the nature of things. Transient things become the objects of our attachment. Of our suffering. It’s not just physical objects. Both physical objects and mental images combined make up the objects of our attachment. Desire, passion, pursuit of wealth, of prestige, popularity or fame are all objects of craving and clinging. Because the objects of our attachment are transient, the loss is inevitable. Suffering follows loss. Even the idea or delusion of self can be an attachment. An understanding can come from an understanding of energy. To understand our role in the universe, we first have to acknowledge our place and participation in it.

3. It is possible to unmake craving. What can be made can be unmade. We have to unmake sensual craving and attachment to concepts. Attachments to cravings and concepts always leave us wanting for the original experience of the craving. We must become dispassionate over the objects of craving and attachment.By lessening our need for attachments and cravings we are able, step by step, to reach the goal of Nibbana – Nirvana. Nirvana is not comprehensible for those who have not attained it, but Nirvana is freedom from worries and troubles and fabrications and concepts that lead us to cravings and attachments which are the cause of suffering.

4. The Eight Fold Path is a self help path. The Buddha as a teacher gave us the garden tools – the hoes, the rakes, the pruners, to work in the gardens of our individual lives. The concept of personal responsibility and working our own garden as a sacred path is an important concept of Buddhism. The practitioners, like gardeners, are always on the path of becoming. The gradual path of self improvement is the path toward enlightenment. Leaving the path of hedonism or excess on the one hand, or on the other hand, extreme asceticism, the practitioner walks the Middle Path. The goal of Nirvana breaks the endless cycle of birth, life, suffering, and death.

Our lives are the mirror of our efforts.We need to develop a sense of patience as we deal with ourselves, our journey and the people, concepts, ideas, and objects around us. As we develop spiritually our positive energy develops. We become more in tune with the external universe by becoming truly aware of our inner universe. Patience is more than a virtue.It is a necessity in the dealings of the self. Patience is like water. It may take a thousand years to wear down a rock wall but the Grand Canyon is the evidence that it can be accomplished. The Buddha has a saying that ‘a barrel can be filled one spoonful at a time.’ We are weakened or strengthened by our own actions. We are also known by them.

In one story about the Buddha, there were 2 monks waiting to see the Buddha. The first monk entered the garden and sat with the Buddha. He prided himself on his steadfast adherence to all the rules and his ability to carry out being a perfect monk. He asked the Buddha how many lifetimes would it take for him to become enlightened. The Buddha reached up and took a branch and said ‘as many leaves as there are on this branch’. At this the monk became incensed and stormed out of the garden. The second monk came in and sat down and asked the Buddha the same question saying, ‘Master how many lives must I live before attaining enlightenment?’ The Buddha replied, with as many leaves as there in on this tree.’ With that the young monk smiled and said, ‘so you’re saying I will someday attain enlightenment,’ and with that he left the garden a happy monk.

Be patient with yourselves.Live each day with a purpose. Share your dreams.Make our world a better place for you having been here.
Remember the barrel that fills spoonful by spoonful. Without us being ready or aware it fills. Be aware. Be mindful.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

There are found in Buddhism chiefly two types of meditation techniques. The Buddha developed two interrelated systems of meditation which enabled him to achieve enlightenment. The first meditational system is called the development of serenity or tranquility (samathabhavana).

The practice of samatha, also called Samadhi meditation, produces a calm, serene, and concentrated mind. In this format you are learning to concentrate and distill your mind into a single subject or thought direction. The benefits of this style are characterized by inner peace, and sense of a unified self. Having a firm calm interior is essential in developing a base by which self introspection and self knowledge are possible. It is fundamental to other levels of meditation, that you practice centering the self and improving your ability to concentrate on a single subject. You will develop the skill of not allowing distractions to remain as an impediment to your meditation and your commitment to understanding the self improves through practice.

The reasoning behind concentration and centering is to quell the agitations of the body and psyche. Practicing calmness helps to naturally suppress the mental irritations that impede good spiritual development. These mental impediments are called the Five Hindrances (pancanivarana):

1. Sensual Desire (kamachanda) is the desiring of pleasant sights and sounds, smells, tastes, and feeling of the body. Here you find yourself spending long periods of time thinking about body needs or sensory triggers. Imaginings and attachment to feelings as well as sexual preoccupation are found here.

2. Ill-Will (byapada) is having or harboring bad thoughts or having a disdain or hatred for things, events and, most often, people.

3. Sloth and torpor (thinamiddha) is a heaviness or sleepiness that beginners often find it necessary to overcome.

4. Restlessness and worry (uddhaccakukkuca) is mental activity which is uncontrolled. Remorse, preoccupations with work, time watching and inability to relax are manifestations of this hindrance.

5. Skeptical doubt (vicikiccha) is having an uncertainty about the Buddha, Dharma and Sangha — the Triple Gem — and a lack of confidence that the result of using the training will be to make a difference. Will it be worth the the effort?

The goal of meditation is akin to that of Buddhism in general. It is a way to reduce suffering. As these hindrances arise and affect our meditations, our ability to maintain a calm and serene countenance is drastically reduced. When this occurs, our ability to lessen our own suffering is as well similarly reduced.

I would offer these four basic steps in your quest to develop Samadhi meditation.

1. At the outset develop a suitable meditation place. The choosing of a place to meditate is crucial. Stay away from areas like your favorite easy chair, your bed or favorite place at the family table. Your body is already “function conditioned” to these locations.

2. Practice to first learn the basic step of keeping focused on a certain idea, thought or object.

3. Try to recognize the hindrances as they arise and begin to suppress them. Do not be dismayed by your temporary inability to partially suppress mental irritations.

4. Begin to realize your efforts. At this stage you will to be able to fully concentrate on the idea, thought or subject of your meditation. With practice your meditations grow in length and productivity. Your abilities to concentrate strengthen and the mind is able to remain focused for longer and longer periods of time.

When you start the meditation practice, in this method you must select an object, thought or idea as your point of genesis. There are a number of suitable subjects to choose from. You might try watching your breath (anapanasati) or trying the loving-kindness meditation often referred to as (metta) meditation. Other meditations you want to try later are meditation on feelings (vedanānupassanā) and meditations on the body (kāyānupassana).

Vipassana meditation rests on the foundations that have been formed by understanding the theory and practice of Samadhi meditation. It is important to note that the word Vipassana is a compound word of two parts vi-passana.

Vi meaning to “divide or separate”, and passana meaning “seeing”.

The mind exists in elemental parts. Vipassana attemps to separate the mind parts from the body. This is a special skill that is developed through the practice of Vipassana mediation. Why would we want to do this? The purpose of this meditation is to provide for us a view of what the mind and body connection actually is.

At the outset we need to have a list of the characteristics of life.

They are:

1. Impermanence (annica)

2. Suffering (dukkha)

3. Non-self (anatta)

The center of vipassana or insight meditation is aimed at penetrating these three characteristics. Insight meditation is a journey. Essentially it is a journey of the self into the body and mind and the influences of the senses. We are a product of conditioning. Conditioning is like a training of the mind and body. If we can see the correlations and connections between senses, perception, mind and body, we can learn to understand suffering and its causation.

To understand suffering we must first be able to clearly see it. Suffering is caused by clinging or attachment. Attachment is not easy to identify without knowing the objects of attachment. Buddhism identifies these items as the Five Aggregates of clinging (pancuppadanakhanda):

1. Material form (rupa)

2. Sensations or clinging (vedana)

3. Perception (sanna)

4. Volitional formations (sankhara)

5. Consciousness (vinnana)

The Buddha emphasized the importance of meditation in the daily life of everyone. It is notable that in his time he felt it crucial for people to stay grounded in everyday life.

Remarkably he said this over 2600 years ago.

Insight meditation helps us develop the ability to see through the hindrances of the mind, dissolve the power of the ego and become very well acquainted with who we are.

We need to remember when we go out into the world our mind and body go with us. The mind is the instrument by which we stay in contact with the world. It is also the instrument we use to remain in contact with ourselves. If there is a lack of self then we suffer. If we suffer then others around us suffer.

We must develop empathy for feelings of others. Developing empathy for the feelings of others emerges out of a deeper love for others and an understanding of ourselves which is achieved through meditation. True empathy changes behavior. By understanding ourselves and what causes us to suffer, we can relate to others and their suffering even if we can not relate to the cause of the suffering.

Buddhism is a thinking person’s faith. We urge meditators to use discernment and practice openly and freely. Buddhism is a down to earth wisdom. It teaches us to shake off the sensual and sexual obsessions, recognize the elements of frustration and suffering and awaken to our individual possibilities.

When things trouble us we need to look at the source. Four things matter. Life is suffering. Realize the causes of suffering. Liberation exists for the suffering, and there is a way to achieve it.

Continue to practice the meditation experience. It is a path. By being true to ourselves we can follow the path that much easier. Our lives and the relationships we have benefit from the practice of meditation. The experiences of enlightenment come in small moments for most of us. Our lives are filled with so much that it is important to recognize the moments of peace and calm.

It is the goal we give to ourselves. Peace and calm.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Meditation is the cornerstone of Buddhist practice. It can not be overstated. The pure act of meditation is the vehicle by which self knowledge is achieved. We as practitioners of meditation, if we are to be successful, need to be aware of the factors that impede our personal achievements in meditation. Theravada Buddhism stresses the need for meditation using the technique known as Vipassana or Insight Meditation.

There are found in Buddhism chiefly two types of meditation techniques. The Buddha developed two interrelated systems of meditation which enabled him to achieve enlightenment. The first meditational system is called the development of serenity or tranquility (samathabhavana).

The practice of samatha, also called Samadhi meditation, produces a calm, serene, and concentrated mind. In this format you are learning to concentrate and distill your mind into a single subject or thought direction. The benefits of this style are characterized by inner peace, and sense of a unified self. Having a firm calm interior is essential in developing a base by which self introspection and self knowledge are possible. It is fundamental to other levels of meditation, that you practice centering the self and improving your ability to concentrate on a single subject. You will develop the skill of not allowing distractions to remain as an impediment to your meditation and your commitment to understanding the self improves through practice.

The reasoning behind concentration and centering is to quell the agitations of the body and psyche. Practicing calmness helps to naturally suppress the mental irritations that impede good spiritual development. These mental impediments are called the Five Hindrances (pancanivarana):

1. Sensual Desire (kamachanda) is the desiring of pleasant sights and sounds, smells, tastes, and feeling of the body. Here you find yourself spending long periods of time thinking about body needs or sensory triggers. Imaginings and attachment to feelings as well as sexual preoccupation are found here.

2. Ill-Will (byapada) is having or harboring bad thoughts or having a disdain or hatred for things, events and, most often, people.

3. Sloth and torpor (thinamiddha) is a heaviness or sleepiness that beginners often find it necessary to overcome.

4. Restlessness and worry (uddhaccakukkuca) is mental activity which is uncontrolled. Remorse, preoccupations with work, time watching and inability to relax are manifestations of this hindrance.

5. Skeptical doubt (vicikiccha) is having an uncertainty about the Buddha, Dharma and Sangha — the Triple Gem — and a lack of confidence that the result of using the training will be to make a difference. Will it be worth the the effort?

The goal of meditation is akin to that of Buddhism in general. It is a way to reduce suffering. As these hindrances arise and affect our meditations, our ability to maintain a calm and serene countenance is drastically reduced. When this occurs, our ability to lessen our own suffering is as well similarly reduced.

I would offer these four basic steps in your quest to develop Samadhi meditation.

1. At the outset develop a suitable meditation place. The choosing of a place to meditate is crucial. Stay away from areas like your favorite easy chair, your bed or favorite place at the family table. Your body is already “function conditioned” to these locations.

2. Practice to first learn the basic step of keeping focused on a certain idea, thought or object.

3. Try to recognize the hindrances as they arise and begin to suppress them. Do not be dismayed by your temporary inability to partially suppress mental irritations.

4. Begin to realize your efforts. At this stage you will to be able to fully concentrate on the idea, thought or subject of your meditation. With practice your meditations grow in length and productivity. Your abilities to concentrate strengthen and the mind is able to remain focused for longer and longer periods of time.

When you start the meditation practice, in this method you must select an object, thought or idea as your point of genesis. There are a number of suitable subjects to choose from. You might try watching your breath (anapanasati) or trying the loving-kindness meditation often referred to as (metta) meditation. Other meditations you want to try later are meditation on feelings (vedanānupassanā) and meditations on the body (kāyānupassana).

Vipassana meditation rests on the foundations that have been formed by understanding the theory and practice of Samadhi meditation. It is important to note that the word Vipassana is a compound word of two parts vi-passana.

Vi meaning to “divide or separate”, and passana meaning “seeing”.

The mind exists in elemental parts. Vipassana attemps to separate the mind parts from the body. This is a special skill that is developed through the practice of Vipassana mediation. Why would we want to do this? The purpose of this meditation is to provide for us a view of what the mind and body connection actually is.

At the outset we need to have a list of the characteristics of life.

They are:

1. Impermanence (annica)

2. Suffering (dukkha)

3. Non-self (anatta)

The center of vipassana or insight meditation is aimed at penetrating these three characteristics. Insight meditation is a journey. Essentially it is a journey of the self into the body and mind and the influences of the senses. We are a product of conditioning. Conditioning is like a training of the mind and body. If we can see the correlations and connections between senses, perception, mind and body, we can learn to understand suffering and its causation.

To understand suffering we must first be able to clearly see it. Suffering is caused by clinging or attachment. Attachment is not easy to identify without knowing the objects of attachment. Buddhism identifies these items as the Five Aggregates of clinging (pancuppadanakhanda):

1. Material form (rupa)

2. Sensations or clinging (vedana)

3. Perception (sanna)

4. Volitional formations (sankhara)

5. Consciousness (vinnana)

The Buddha emphasized the importance of meditation in the daily life of everyone. It is notable that in his time he felt it crucial for people to stay grounded in everyday life.

Remarkably he said this over 2600 years ago.

Insight meditation helps us develop the ability to see through the hindrances of the mind, dissolve the power of the ego and become very well acquainted with who we are.

We need to remember when we go out into the world our mind and body go with us. The mind is the instrument by which we stay in contact with the world. It is also the instrument we use to remain in contact with ourselves. If there is a lack of self then we suffer. If we suffer then others around us suffer.

We must develop empathy for feelings of others. Developing empathy for the feelings of others emerges out of a deeper love for others and an understanding of ourselves which is achieved through meditation. True empathy changes behavior. By understanding ourselves and what causes us to suffer, we can relate to others and their suffering even if we can not relate to the cause of the suffering.

Buddhism is a thinking person’s faith. We urge meditators to use discernment and practice openly and freely. Buddhism is a down to earth wisdom. It teaches us to shake off the sensual and sexual obsessions, recognize the elements of frustration and suffering and awaken to our individual possibilities.

When things trouble us we need to look at the source. Four things matter. Life is suffering. Realize the causes of suffering. Liberation exists for the suffering, and there is a way to achieve it.

Continue to practice the meditation experience. It is a path. By being true to ourselves we can follow the path that much easier. Our lives and the relationships we have benefit from the practice of meditation. The experiences of enlightenment come in small moments for most of us. Our lives are filled with so much that it is important to recognize the moments of peace and calm.

It is the goal we give to ourselves. Peace and calm.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319