A meditation, reflection, and (just the) responses to questions on the theme of goodwill and world making; especially what playing with qualities like mettā (boundless benevolence) reveals and opens about experience and freedom.

Metta as renunciation and chanting to end the evening.

00:23 Q1 How do we define a real state of meditation? Is it merely focus and concentration? Should we do samatha first or vipassana or both combined? 23:39 Q2 During walking meditation do we still observe breathing at the nostrils or radiating metta? 28:17 Q3 Is it okay to use the mantra Budho for walking meditation and during daily life activities? 29:32 Q4 I have committed some mistakes in the past, one which lost me a dear old friend and another one which causes me huge embarrassment every time I think about it. I feel a huge degree of sense of remorse and given the opportunity I would not do it again. What can I do to overcome this?... [and] During meditation my emotions are triggered. Should I come back to the breath or feel the emotion in the body? 37:22 Q5 How can I note intentions especially during meal time? There are so many of them! 40:27 Q6 What's the rationale behind not reading during a retreat? 42:29 Q7 When a person we love is doing harmful things, not correct practice despite your advice, they don't listen, how do I practice dhamma to avoid disappointment and sadness. 44:19 Q8 When it's in meditation my head naturally tilts upward. At this point the connection between the spine and the neck clicks. How to avoid it?

When we offer mettā to ourselves, we're not trying to transform our experience into unconditional self-love—we're learning to love the parts of ourselves that don't want to love us back. This practice invites us to recognize all our parts because when we can love the fragmented parts of ourselves, we begin to see ourselves as sacred beings, and in knowing ourselves deeply, we come to know Kuan Yin.