Questions are précised. 00:36 Q1. Can you please clarify the difference between awareness and presence; 09:04 Q2 I became a monk but left due to overwhelming negative meditation experiences which are still continuing. Can you suggest something please? 15:24 Q3 In the evening I think I would like to get up early so there’s more time for practice; 19:42 Q4 I’ve been a Buddhist for 35 years but only recently have started to open up the heart. I’ve never been able to cry, only anger and depression. Since my mother died I cry a lot, even through the day. What can I do?22:43 Q5 I’m on two and a half solitary retreat. I use body practices but I am experiencing migraines. What can you suggest; 27:42 Q6 I live by myself after being asked to leave by house mates with no explanation. In my new place the neighbours pick fights with me and yell at my door. My previous housemates said I was psychotic. I am depressed. How do I not loose heart? 42:18 Q7 How can one embrace this human existence and remain unattached to any identity?

Guided Meditation inviting reflection on our wholesome intentions for retreat and practice in daily life.

Meditation & Dharma Talk

Guided Meditation; Instructions; Talk

Guided Meditation; Instructions; Talk

Introduction to Metta (lovingkindness) - Week Four Homework: Daily meditation: Offer kindness/goodwill to an easy being (or benefactor) & self, then someone or some part of you that you find difficult. Please practice 20 minutes or more a day. Remember, it is always okay to return to a being that is easy. It can also be very skillful to switch to mindfulness. Integrating mindfulness into metta practice can increase wisdom. This can be done by noticing what is and isn’t metta, without judging –or buying into–other emotions or experiences. In daily life, notice when Metta is present and when it isn’t. What are conditions that help it arise? Decrease? Appreciating the wish for metta, being interested in it, attending to it, helps to strengthen it.

There is a style of mindfulness practice where we lightly attending a central, familiar anchor of attention, such as the breath or scanning the body, and then intentionally choose to watch our minds move through its habits and its nature. In this style of mindfulness practice we can watch our attention move through our six sense doors of stimulation. With this style of meditation we can directly see the dharma nature of our mind. With this style of practice we have to be careful we not lose attentiveness, which can be a shadow side of choiceless attention. We want to keep learning and discovering the dharma, and not space out into half committed mindfulness.