Hindrances and habits prevent us from experiencing a natural and peaceful radiance of mind. Meditators learn to make peace with obstacles. We learn to work skillfully with the hindrances. Sloth and torpor and restlessness are common energetic imbalances that either dull the mind into sleepiness and laziness, or agitate the mind by promoting worry and anxiety. This talk examines the causes that produce the hindrances, and provides practical suggestions and tools for working with obstacles and overcoming their force.

Desire is usually described as a hindrance to meditation, but to realize deathless liberation we must want to be free. A burning desire to awaken opens the heart and mind to a possibility of freedom otherwise not known. This talk examines the force of desire as both a form of craving that perpetuates suffering, and as a necessary and wholesome factor that supports the realization of nibbana (nirvana) and the end of suffering. We examine hindrances, pain, and obstacles from which we want to be free in order to realize unconditioned awakening. Working with desire has some risks, but it is a powerful force that encourages curiosity, investigation, and openness to possibility—the possibility of discovering a profound fearlessness, and enduring happiness, the possibility of enlightenment.

Doubt can be an obstacle to meditation or a form of healthy inquiry. It is helpful to ask questions, to ponder, and be willing to doubt our beliefs and opinions. Ask yourself: are my views true? We hold many unexamined beliefs—beliefs about self, about how things should be, about what other people should do. The Kalama Sutta encourages us to question what we think, and to not adopt beliefs based on hearsay or mere tradition. We can use our minds to critically inquire into how things actually are. Doubt as an obstacle, on the other hand, is a painful state that leads to confusion, fear, indecision, and uncertainty. It manifests as obsessive thinking, planning, and anxiety. The Discourse to Malunkyaputta (Middle Length Discourses, M. 63) proposes that if we indulge in speculative thinking we might miss the opportunity to free ourselves from suffering. Specific suggestions are offered for working skillfully with the hindrance of doubt.

We are all vulnerable to aging, illness, and death. Everything born will eventually die. How can we contemplate death in a way that brings us to realize the deathless liberation of mind? How can we go beyond birth and death by facing the reality of our existence? Reflecting on death is one traditional way to contemplate the nature of the body. These meditations include contemplating the decaying corpse, body contemplations, noticing that our friends and loved ones perish. We are all friends who share birth, old age, sickness, and death.

Be as you are. This talk encourages a spacious and accepting attitude that embraces experience just as it is occurring. It is inspired by non-meditation approaches that bring relaxation, release, and ease to awareness without the exertion or efforts of striving. Mindfulness instructions are simple: observe your experience of sensory contact, observe what occurs at any sense door. You don't need to do very much with what you observe. See what is happening; be present with what is. Several obstacles to deep presence are examined. We learn to release attachments to material stuff, to overcome the influence of social expectation, and to renounce distracting and unskillful speech. We also learn to free the mind from mental proliferation, worry, and restless wandering; to embrace precepts that protect us from doing habitual or selfish actions; and to let go of clinging whenever it arises. This approach illuminates the power of renunciation; the calming of concepts of self, I, me, and mine; and the great peace that brings an end to suffering.

Right view is an approach to life that leads to awakening, to enlightenment. As mindfulness becomes mainstreamed in western culture, serious practitioners should take care that the framework of virtue, the integrated eight-fold path, and the liberating potential of meditation practice are not lost. Both mundane and supramundane right view are examined in this talk. Ultimately, right view implies a direct realization of the four noble truths and of the model of dependent arising.

Our views, beliefs, and opinions affect our perception of events. To what extent do we assume that we are right and become attached to our opinions? With attachment to views we solidify a sense of self. Mindfulness meditation invites us to observe our relationship to views and opinions and see how it might be distorting perception by reinforcing a fixed sense of self. The term "right view" does not imply a more accurate or factual perspective; rather, right view describes a perspective beyond all attachment to views and opinions.

Boredom not a state of relaxation. It is a manifestation of aversion and restlessness that arises when we are not bringing enough mindfulness, interest, energy, or attention to what is actually happening. The habit of seeking happiness in external events and sensory pleasures is fundamentally unsatisfying. The restless seeking of more stimulating experiences ignores the First Noble Truth of dukkha—that there is suffering in conditioned experiences; that unpleasant feelings arise in our lives. Boredom arises because the quality of attention is not well direction; it arises with unwise attention. We can counter boredom with mindfulness. Make the effort to observe the changing nature of things. Appreciate and enjoy what is worthy. Notice moments in which there is no clinging. Reflect upon your purpose and goal—aim for the highest liberation, complete awakening, the peace of release, nibbana.

How is a sense of self constructed? What is the concept of not-self in Buddhist practice? How do we construct identity? This talk explores the traditional model of the five aggregates affected by clinging and explains how clinging occurs in contact with sensory experience. The five aggregates—materiality, feeling, perception, mental formations, and consciousness—represent an early Buddhist model for understanding how suffering forms through misperception. Clinging to misperceptions produces a sense of continuity in experience that we conventionally call "I", and a relationship to experience the we conventionally call "mine". This model clarifies the precise objects contemplated in vipassana (insight) meditation practice. This talk explains each aggregate so that insight may liberate the mind from this subtle type of attachment.