The Buddha said it simply. The awakened mind is the best solution. The mind-heart needs happiness to be well and to extend that well-being to others. So we tune inward, listen, meditate and resolve the dis-ease. We teach ourselves to be resilient, joyful and discerning rather than feeding on delusion and misery. When the loss is too great or madness reigns everywhere, we pour benevolent ingredients into awareness itself, patiently practising this way. Then we radiate true compassion, true forgiveness and true peace in all directions.

It’s good to clear everything before we die, to leave no spiritual debts that may heavily impact our karma. Seeing the powerful healing of joy and kindness, I take up the practice of inner cleansing day by day, applying metta – loving-kindness practice – through the luminosity of forgiveness. This potent flame of reconciliation melts away any harmful residue or holding in the heart so that not a flutter or tremor of ill-will remains. Let us avail ourselves of its power. At the shrine of forgiveness, we light the light of joy and freedom within while fostering happiness for other beings. This is the fount of both medicine and cure – reconciliation and liberation of the heart.

The courage to investigate the pain of how we cause harm to ourselves, and others, is critical preparation for forgiveness as a way of skillful living.

A guided meditation utilizing the naturally arising and felt-sense approach, discovering the field of forgiveness. Introducing a practice for allowing the field of forgiveness to emerge.

From an online retreat at Wat Marp Jan | Day-3 Afternoon All questions précised 34:28 Q1 Regarding metta, do we keep repeating and radiating out the metta until we achieve concentration? 36:29 Q2 When your mind is not pure, how effective is that loving kindness to others? How pure do we have to be to spread metta? 38:48 Q3 When I meet difficult persons, it seems very difficult to generate loving kindness Online questions read out: 43:03 Q4 How can I know if I have really forgiven myself? 44:34 Q5 Can you please elaborate on using gestures to forgive ourselves 46:28 Q6 In metta practice, may we include teachers who have passed away, as well as beings in nibanna? 47:40 Q7 Is it OK to meditate using metta for a little while and then anapanasati for 40-45 minutes and finish with Buddha anussati? 48:08 Q8 I am a busy wife and mother and I feel angry with myself when I cannot find the time to cultivate. How can I find the balance?