A guided meditation leading to an exploration of the first foundation of mindfulness. Questions addressed include: why focus on the body and how the body relates to the other foundations.

What activates the desires and fears we have when we come into contact with another? Meditation is about seeing things as they actually are, the operation of the heartmind intra and interpersonally. The mind will then incline towards what is wise. The heart is moved by contact with another. However there is pressure/tendencies of the mind to move into agitation and confusion on contact with others. What activates the fears and desires of interpersonal interaction? Hunger (tanha) pressurises thoughts and feelings so that the mind doesn't settle. It is like fuel or an electric current for the system (personality) that is in place. All thoughts/actions/speech are conditioned by past habits and occurrences (sankhara conditions namarupa). Hunger/craving fuels/energises the system to generate more constructs along the same lines as previous ones. (These can be wise or unwise habits) There are three hungers: 1) Hunger for sense desires which includes social desires as well e.g. avoidance of loneliness which is like a death of the self. it might be seeking pleasure from others, seeking approval from parents, or in a Buddhist rebirth sense of driving from life to life. 2) Hunger to be seen, to become. 3) Hunger not to be seen e.g. interacting whilst performing a role, wearing a mask so the 'real you' is hidden, limiting contact with people, or having contact defined procedurally so it is blinkered - again a form of 'hiding'.

Dharma Talk

Because we live in such a mental culture, we sometimes interpret meditation as getting rid of all thinking. But inquiry and investigation, often aided by language are crucial to Buddhist practice. We look at three practical methods of inquiry, using (1) mindfulness (2) deep listening, and (3) the lens of particular teachings.

Why Do We Chant?

While the Buddha was alive his words were recorded by monks and nuns who recited or chanted them and in this way, stored them in their memories. In time, and especially after the Buddha’s Parinibbāna, these chants became not only times to check the teaching, but also occasions to express one's devotion and confidence in the Buddha and an inspiration for one’s own practice and aspirations.

Over the centuries, additional verses have been composed by those teaching and transmitting the Dhamma as an aid to understanding the essence of the Dhamma. These verses are also regularly chanted by devoted Buddhists and practitioners.

When done with the right attitude, chanting is beneficial to one's practice. It reminds one of the Dhamma, and one is less likely to forget it. When meditation is not possible due to inner or outer disturbances, chanting can produce calm and peace within, as well as arouse energy and inspiration. One's confidence increases, and as a result, one feels lighter in body and mind.

The main body of the chants on this CD are mettā chants. They are preceeded by the verses of paying homage, going for refuge, and contemplating the attributes of the Triple Gem. The various mettā chants are followed by verses of dedication and sharing of merit and a blessing.

Mettā means loving kindness, friendliness, or goodwill. Mettā meditation aims to cultivate these qualities in one's heart and mind. Through the repeated development of these wholesome qualities, one becomes more compassionate and loving, thus reducing unwholesome qualities such as anger, ill will, or hatred.

Dedication and Aspiration

This CD is dedicated to the well-being and happiness of my parents, my teacher Chanmyay Sayadaw, my other spiritual teachers, my spiritual friends, and all living beings.

May the sounds of these chants echo throughout the entire world, so that they are heard in every corner of the three worlds. May everyone's heart be filled with strong and genuine mettā, and in this way, contribute to harmony, kindness, and peace among living beings.