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.

The Buddha taught that there are five preconditions necessary for us to develop our meditation practice in seclusion—good friends, virtue and restraint, engaging in talk on the Dhamma, wise effort, wisdom. These preconditions, presented in the Meghiya Sutta, are developed progressively and support one another. This talk begins with a reflection on the cultivation of good friends. A good friend is one who support our progress on the Noble Eightfold Path. Sometimes we need someone to show us our potential, or to correct us when we stray from the Path. The inspiration, faith, kindness, and generosity that develops in a relationship with a good friend nurtures awakening.

The Buddha taught that there are five preconditions necessary for the development of meditation practice in seclusion—good friends, virtue and restraint, engaging in talk on the Dhamma, wise effort, wisdom. These preconditions, presented in the Meghiya Sutta, are developed progressively and support one another. This talk explores the importance of restraint in a successful practice, and considers virtuous action to be an expression of wisdom. Ethical behavior and the inner respect that comes with the knowledge that we can refrain from unwholesome impulses is a foundation for practice. Precept training encourages wise reflection regarding the many choices that we make in our lives. We can reflect on the intention that initiates an action, the experience while engaged in the action, and the result that develops from an action so that we bring wisdom into every action and interaction. The five precepts, and the ten unwholesome and ten wholesome actions are presented. We have the power to choose what we develop with diligence and wisdom.

The Buddha taught that there are five preconditions necessary for the development of meditation practice in seclusion—good friends, virtue and restraint, engaging in talk on the Dhamma, wise effort, wisdom. These preconditions, presented in the Meghiya Sutta, are developed progressively and support one another. This talk explores the importance of engaging in dhamma talk, reflecting on the teachings, and wise speech as ways of nurturing the path of awakening. How do you know when to speak and when to remain silent? What kind of speech is most true and useful? What types of conversation will distract you from your goals, or support the realization of nibbana? Does your engagement in conversation encourage attachments, identification, self-grasping, or does it nurture letting go, release, and peace?

The Buddha taught that there are five preconditions necessary for the development of meditation practice in seclusion—good friends, virtue and restraint, engaging in talk on the Dhamma, wise effort, wisdom. These preconditions, presented in the Meghiya Sutta, are developed progressively and support one another. This talk explores the role of effort and energy on the path of awakening. We make the effort to avoid and abandon unwholesome states, and to cultivate and maintain wholesome states. We apply our energy with diligence and balance. If too lax we will fall short of the goal and permit obstructions to distract the attention; if there is too much striving and forced effort we will exhaust ourselves and become discouraged. Right effort is balanced between relaxation and vigor; it is appropriate to the situation—applying just enough strength to meet the current conditions with wisdom and clarity. Skillful effort requires the commitment to endure difficult and painful situations without becoming disheartened. We persevere on our path, adjusting the quality of effort with mindfulness and sensitivity.