How we start our day is important. It puts us on a particular course, for better or for worse. In this age of 24-hour news and instant gratification through the internet, it can be tempting to wake up and turn on our phone/computer. While this may be entertaining (or at least distracting), in terms of our body and mind, it is one of the worst ways we can begin our day. 

Getting sucked into the latest news feed, or surfing the web, supports mind states of desire and aversion. The body tenses as it responds to these contracted mind states, and the nervous system gets ramped up. Throw in a cup of caffeinated drink, and the process is exacerbated. Now the day is beginning in a hyper-arousal state. The body and mind are rushing and racing, leading to short term agitation and long term disease. 

I would suggest a different way of starting your day that goes something like this:

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Signs that autumn is well underway are all around us. The experience at every sense door tells us the season is rapidly changing. While we may be noticing this now, the changes started long ago. In fact, the moment the sun crossed its zenith on the summer solstice, the movement towards winter began. As sunlight hours started to shorten each day, it created the conditions for change, and for change in a specific direction. Just after the solstice, the days were only seconds shorter, but day after day, the seconds compound and the sun gets lower and lower in the sky. What we are experiencing is a lawful consequence of that slow but inexorable process. 

Our Dharma practice follows the exact same unfolding…

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Except for the approximately 4 hours of dreamless sleep we have each night, we are constantly in relationship with life. With ourselves, others and with everything that arises at the six sense doors, we are in relationship. As Dharma practitioners, the important question is,“How are we relating to what is present?”

The relationship we tend to have the most difficulty with, and which can produce so much suffering, is the relationship with other human beings. This is a huge subject and not necessarily the focus of this piece. What I would suggest is that you view your human relationships (whether it’s an encounter with a clerk at a store, or your most intimate relationship) as an important and integral part of your Dharma practice….

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One time the Buddha was giving teachings to his son Rahula. He said to Rahula that before, during, and after you think, say, or do something, you should contemplate: will this be, is this, was that, supportive to my happiness and the happiness of others? If you determine that it won’t be, isn’t, or wasn’t, then you should not do it, stop doing it, or don’t do it again. If you determine that it is supportive…….

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Human beings do all sorts of things as they traverse their lives. The particulars are too countless to try and mention. Some of these things are wholesome and some are unwholesome. There is one endeavor that, when taken up, provides us with happiness and a sense of well-being in the present, and beyond. This occurs when we intentionally reflect another person’s goodness back to them in any way. When we do this, we are reminded of a deep, fundamental truth, which is, this is why we are here on this earth. When we speak another person’s goodness to them, it feels good, yes, but the good feeling is of a very particular kind. It’s sort of like, “it doesn’t get better than this”, or “this is why I am alive”. 

Now, we may not feel this each time we let another person know what we see in them. It usually is a subtle feeling, and easy to miss. We’ve become so addicted to the extreme highs and lows of the entertainment industry that our ability to experience the subtle messages of the body and heart has been eroded. But, if we pay attention and bring mindfulness and body awareness to such situations, we will more likely be able to connect with the subtle bliss of fulfilling our life’s purpose to some degree. 

So, a very simple, two-part practice is to consciously reflect back to people the goodness you see in them, and then pay attention to the effect that has on your heart and your body. This really is a gift to others as, a low sense of self-worth is so endemic in our culture. Although, we are ultimately the only ones who can know our own goodness, getting these reflections can be very helpful in cutting through the delusion of not good enough. 

I am aware that, in wording this piece the way I did, I’ve taken the liberty of deciding what your life’s purpose is for you! You may not agree with that, and that is, of course, in your domain. I would encourage you however, to do the two-part exercise. You don’t have to agree with me to do the exercise, and possibly, to benefit from it. 


About a month ago I badly sprained my left ankle. An ankle that was very badly sprained in the past, so I knew I was in for a long, slow recovery. Today while playing Frisbee with a friend, their throw was off the mark and I had to run to catch it. My mind said run, but as I pushed off with my left leg and foot, the sharp pain from the body superseded that intention. 

The mind is empty. It takes on the flavor or color of whatever thought, mind state, or emotion happens to be in it at the moment. It also gets habituated to thoughts, mind states, and emotions that pass through it frequently. So, basically, anything can enter the mind at any given moment. When we are not mindful of the contents of our mind, then we automatically believe that they are true. If desire is in the mind, we actually think it would be a good idea to have a second bowl of ice cream. We don’t connect with the fact that we are full. When aversion is in the mind, we don’t see all the good qualities about someone, we just notice what we don’t like about them. These are just two of countless examples of how the mind (actually the contents of the mind) can deceive us into believing that what it’s saying to us is true. …

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This morning was warm (relatively) and there was a feeling of Spring in the air. The air was thick with moisture in a different way than in previous days and weeks. Some of the native birds were singing and the sun was noticeably higher in the sky for the particular time of day it was. Yet, it was the sum total —the gestalt of the experience — that was being known. The whole body system was experiencing Spring. It just was. …

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This past Monday, a staff member at the Insight Meditation Society where I work suddenly died. I mean suddenly. Like, we all saw him on Friday at work and on Sunday he was having lunch with friends. 

When people die so suddenly like this, it’s a very big shock. The sense of loss is just so palpable. Walking by his office and knowing that he’s not in there is almost too much to comprehend. The heart becomes tenderized and can feel the loss deeply. Life is put into perspective as the presence of death cuts through all that is not important. 

So, on the one hand, death is an incredibly potent and heart opening and wrenching event. And, on the other hand, nothing happened that is not always happening. All conditioned experience is subject to decay and death. It’s the world we live in. 

Someone once asked the Buddha, “The world, the world, what is the world?” The Buddha replied, “In so far as it disintegrates, it is the world.” Life doesn’t skip a beat when someone dies, because it’s not outside of what is always happening. Monday after work I went to the shop and picked up my car that was being worked on, went home, and had dinner.

I find these two facets of death living side by side fascinating. How can we fully inhabit both? I don’t think there is a teaching that will tell us how to do that. I think we each have to live into this question in our own way. 


Your Island Insight steering committee is engaged in practice to unravel the deep conditioning of white privilege, racism, and oppression. As part of this practice, we are reading and discussing Ruth King's new book: Mindful of Race: Transforming Racism from the Inside Out. In this blog entry, the steering committee shares an adapted version of a piece Chas wrote in the context of Insight Meditation Society's commitment to healing racism within individual yogis and within IMS as an institution. 

In our meditative journey we become aware of, open to, and become intimate with, more and more of the inner and outer world. Some things come into view more easily than others. For various reasons, there can be aspects of our inner and outer worlds that remain hidden from us. To see and understand these hidden aspects and our relationship to them, we often need more than meditation practice alone. For example, with stuck emotional places, sometimes therapy is needed to help bring them into view, hold them gently, and allow them to unwind. 

For many white people, racism and other forms of oppression such as anti-semitism and nationalism also do not come into view very easily. It requires intentional investigation and connection …

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The Supreme Court nomination process and the charges of sexual assault that have arisen are bringing up difficult emotions for many people. I thought I would revisit the teaching and acronym R.A.I.N. as a support for working with difficult emotions.

The R stands for Recognize.Clearly notice what is happening. Name it. Just the act of naming something, to some degree, gives us some distance from it. We can’t be completely lost in rage and know it at the same time…..

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When we are in relationship with another human being (could be anyone from our intimate life partner to the person ringing us out at the store), our attention often becomes unconsciously drawn fully to the other person and we lose contact with ourselves. We lose relationship with our body and we are often not aware of how the interaction with this person is impacting us. When we are not aware of how we are feeling in relationship with another, it puts us at a great disadvantage in terms of our own happiness and that of the relationship. The reason for this is …

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It can be easy to think that all we need to do to walk the Noble Eightfold Path is to be mindful. Although mindfulness is the cornerstone of all Buddhist practice, it alone is not enough. We want to be mindful of what is happening, and then investigate what is happening. One form of investigation is to notice whether there is reactivity or Equanimity in the heart/mind in relation to whatever it is that we are being mindful of. The clear comprehension part (or at least one aspect of clear comprehension) is to know what our relationship is to the object of mindfulness. 

For example…

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Aversion covers a wide variety of mind states and emotions that include: Frustration, annoyance, anger, ill will, rage, fear, irritation, fury, resentment, disappointment, dissatisfaction, and more. 

Aversion includes all the mind states and emotions where the mind is saying “NO” to whatever is happening. It is a form of reactivity and therefore, the opposite of equanimity. Of course, when there is aversion in the heart/mind, there is suffering, which is why we want to know when it’s present. This way, we have a chance to let go and stop suffering. 

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In some ways, Doubt is the most difficult of the Hindrances. One of the reasons is because it can be difficult to be aware of its presence.  Doubt has an ability to appear in many different guises and forms. Just when we think we know what it looks like, it changes into something else ....

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Includes: Wanting, Needing, Lust, Longing, Craving, Thirst, Yearning, Wishing for, Addiction

This is the quality of mind that wishes for something to be happening, usually pleasant, that isn’t happening in the moment. It’s the sense that things as they are right now are somehow not OK. It can range from the slightest movement towards something more pleasant than what’ is happening, to the most severe addictive qualities of mind.

When working with Desire or any of the Hindrances, using the R.A.I.N. acronym can be helpful:

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The Hindrances are mind states that are deeply habituated in us. Without mindfulness, they arise in the mind and dominate our experience without us even knowing they are present, let alone being aware of the results.

These mind states are called “Hindrances” because they hinder or occlude the arising and development of Samadhi (the non distracted mind) and clear seeing, which means seeing the truth of the way things are (Anicca, Dukkha, Anatta).

The five Hindrances include: Desire, Aversion, Sloth and Torpor, Restlessness, and Doubt. We will explore these in detail, including how to work skillfully with each of them in the coming months, but for now, just a few words about each Hindrance.

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It is very common for people to believe that Anatta means that there is “no self,” but the Buddha never said this. In fact, when asked whether the self existed or not, he refused to answer. Why? Because the question of whether a self exists or not is not directly related to freedom from suffering. The only reason the Buddha taught about Anatta was because it is directly linked to freedom from suffering.

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The Connection Between Anatta-Not Self and The Other Characteristics (Anicca –Change and Dukkha – Unstable, Unsatisfactory)

I like to think of the Three Characteristics as three different ways to describe one truth, the truth of the way things are. A good analogy is the way light goes through a prism. It manifest as different colors, but, it is only one light. The truth of the way things are manifests in Anicca, Dukkha, and Anatta, but it is only one truth. Each characteristic is composed of the other two.

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