Metta practice is one version of the ancient vocation to live from kindness and love, that is found across spiritual traditions. In Buddhist tradition, it is in the family of “heart practices” that are called the brahmavihara: Lovingkindness, compassion, appreciative joy, and equanimity. In this context, we explore how metta practice both opens us up to this deep kindness and warmth and to what is the way of metta. We also examine some of the challenges of metta practice.

00:00 Working with people who have suffered trauma; 05:32 Helping someone into feeling the body or breath; 06:54 Relationships with others who are not spiritual; 09:06 Relationship between energy, intension and kamma; 17:57 The felt sense of being held; 20:36 Feelings of negativity when verbally attacked by family members; 23:24 Feeling sleepy; 25:29 Disorientation when trauma recedes; 28:55 The thinking mind; 32:02 When something is stuck; 34:27 Samādhi and concentration; 42:00 Is chanting helpful to the practice.

A talk spurred by two questions: 00:49 Q1: How can we find meaning and purpose in the worldly life if we have aspirations to live a monastic life but have to be in the worldly life for family? 22:23 Q2: Since I began meditating, I have become very emotional. I am very quickly moved to tears and I start crying, either when seeing something ordinary and negative, like people arguing in the street or something painful, when I witness the suffering of people, children or animals. I sometimes start crying when reading or hearing a dhamma talk. In my chest, negative emotions like anger and frustration feel even heavier and more dense than before. Is this normal? What can I do to deal skillfully with these emotional states? I am deeply grateful!

Q1 – A comment about personal experience of alignment – lateral and vertical and Ajahn’s response; Q2 18:32 Can you provide more guidance on the use of space. Q3 21:15 I am dealing with a very volatile situation with severe conflict and stress. How can I deal with it mid-way between expressing my emotions and suppressing them? Q4 28:24 When I feel my body and heart are stable is that a good moment to bring up a problem of concern for me? Q5 28:59 Someone has been asking for my help, rather too much and too often and I find the pressure difficult. How can I handle this?Q6 31:33 You mentioned meditating with eyes open but not seeing. This is challenging for me. How does that happen? Q7 35:02 I feel a band of tightness at the back of the head and behind the ears. What might I do? Q8 38:12 In my family we have a history of Alzheimer’s. Do you think heart wisdom is noble when dementia is present? How might practice be a support in the face of any decline of cognitive functioning? Q9 40:49 They say one in four women and men in Ireland have experienced some form of childhood sexual abuse. How might people practise with this in their background?

00:41 Q1 I have trouble relaxing with my meditation. Samadhi seems more available when I sit on the couch with a cup of tea. What can you suggest? 16:47 Q2 Receiving or attuning to what is given can be tricky due to our family and social conditioning. How do we deal with this conditioning? 24:15 Q3 When I sit or walk my body sucks in the air and holds it for maybe 5 seconds. Should I just observe this or is my practice misguided?

We are each other's bond. We are each other's community. We are each other's family. What we most want, perhaps, is to be listened to in the deepest way, to be met with the heart. When we learn to rest in awareness, there’s both caring and silence. There is listening for what’s the next thing to do and awareness of all that’s happening, a big space and a connected feeling of love. When there is enough space, our whole being can both comprehend the situation and be at ease. We see the dance of life, we dance beautifully, yet we’re not caught in it.

The principles of mindful leadership are relevant for all of us—they bring out the best of who we are in our work, with our family, with our friends. Especially in these times of mistrust and dividedness, our world desperately needs each of us to cultivate the qualities of focus, presence, care, respect, clarity, and curiosity that mark a true leader. Michelle Maldonado is a brilliant teacher of mindful leadership, and she embodies the compassion and skillfulness she invites forward in others.

Shifts of energy and bodily effects: verbal vs. non-verbal insights; distinction between flood (ogha) and outflow (āsava); how to prepare for aging and death; with things that matter when and how to speak up and when to refrain from speech and actions; self and other/regret/family.

Shifts of energy and bodily effects: verbal vs. non-verbal insights; distinction between flood (ogha) and outflow (āsava); how to prepare for aging and death; with things that matter when and how to speak up and when to refrain from speech and actions; self and other/regret/family.

How to relate to afflictive states; thoughts of unwholesome acts arise in meditation; how can I feel safety in my brown body when there is external racism; is the movement of citta saṇkhāra the same as cetana; feels like body grows bigger while meditating; body cells are asking for more oxygen; how to direct energy to peripheral parts of body; remaining with awareness mind while noticing absence of ‘I’; self-consciousness, fear making a mistake and being judged; affected by family’s trauma like citta is haunted.

Self, benefactor, friend, neutral and difficult person plus a Metta "family portrait"

Receiving for self and going to an easy person, family, and all beings.

Relationships of wisdom and compassion. Stories of Mr. Mandela. Welcoming and letting go, gateways to unitive consciousness.

"How the Dharma urges us to take wise action to try to change the wrongs that we see in our world." ------------ Suzie Brown has recently moved with her family from Melbourne, Australia. She is co-founder of the Melbourne Insight Meditation Group and has taught Mindfulness to medical students at Monash University. Suzie has also been a facilitator, trainer and educator for over a decade in the areas of environmental sustainability and organizational strategy, running her own consulting business for the last 8 years.

Shaila Catherine gave the fifth talk in a speaker series titled "Living Wisely in the World: Caring for Mind, Family, Society, and Planet." She pointed out that feelings and emotions can be rather seductive, especially when we are not mindful of them, because they can unconsciously propel us into action. When feelings are pleasant, the response very often moves the mind towards craving and grasping. When feelings are unpleasant, the response is often aversion. Therefore, feelings should be investigated and understood, instead of being the basis upon which impulsive decisions are made.

We explore ten ways of responding, internally and externally, to “opponents,” particularly those with radically different views, whether a family member, co-worker, or fellow community member, on the one hand, or those in the public realm.

Universal Insight into the Three Characteristics; Impermanence, Suffering, Not-Self

Nikki Mirghafori gave the second talk in a speaker series titled "Living Wisely in the World: Caring for Mind, Family, Society, and Planet". Teachings from the "Acrobat Sutta" were shared to illustrate how tending our own mind is a stepping stone to care for others, and the world. The power of actions leading to habit formation in the mind and body, which could either lead to liberation or suffering, were also discussed.

A famous verse in the Dhammapada states: “All experience is preceded by mind, led by mind, made by mind. Speak or act with a corrupted mind, and suffering follows, as the wagon wheel follows the hoof of the ox … Speak or act with a peaceful mind, and happiness follows, like a never-departing shadow.” This guest speaker series will explore the ways in which care for our minds leads to care for our families, societies and our planet.

Kim Allen gave the third talk in a speaker series titled "Everyday Dhamma." She discussed how money is an important part of our life, as well as a potent realm for practice. Much of what the Buddha said about wealth and money was about our relationship to money, because this is where our suffering and freedom lies. More specifically, we can easily have an unwholesome relationship to our wealth. For example, we can become miserly and crave even more wealth. Or we can establish a wholesome relationship with our wealth, such as supporting our family, our friends, and the Dhamma. In this way, we can relate to money with wisdom and generosity, instead of grasping and fear.

Develop lovingkindness from the inside out using eye contact with loved ones to rewire your nervous system. This meditation is designed to create a greater sense of connection, lovingkindness and inner family.