Appreciative joy (sympathetic joy, mudita) is the third of four qualities called Brahma Viharas (divine abodes) which are the subjects for this 4-part lecture series. Appreciative joy is presented as an extension of the loving kindness (metta) practice. Joy refers to the ability to delight and rejoice in the success and good fortune of others. Mudita overcomes the hindrances and obstacles of conceit, comparing, envy, avarice, jealousy, aversive criticism, resentment, competitiveness, and boredom.

Compassion, karuna, is the intention of non-cruelty. It is the aspect of loving kindness (metta) that responds wisely to pain, and wishes to alleviate suffering. Compassion training helps us to remain present with pain. There is no need to fear pain, no need to consider pain bad or wrong. A compassionate self-acceptance allows us to remain present and responsive in the face of life's most difficult moments. With compassion we can ask "How can I help?" and stay present to respond.

A collection of four talks on the immeasurable and boundless qualities of heart known as the Brahma Viharas: loving kindness/friendliness, compassion, joy, equanimity.

This is a collection of talks and guided meditations given at Insight Meditation South Bay on the ten paramis of generosity, virtue, renunciation, wisdom, energy or effort, patience, truthfulness, determination, loving-kindness and equanimity.

Loving Kindness, friendliness (metta) is a clear intention and attitude of heart that supports a connected and joyful encounter with life. Metta is not sentimentality; it is not affection or attachment. It is a strong quality of heart that overcomes ill will, hatred, fear, and anger. Loving kindness practice is a way to take responsibility for our own happiness; it is a way to cultivate an attitude to life that supports deep friendship.

Guided Meditation, meditation instructions

Be as you are. This talk encourages a spacious and accepting attitude that embraces experience just as it is occurring. It is inspired by non-meditation approaches that bring relaxation, release, and ease to awareness without the exertion or efforts of striving. Mindfulness instructions are simple: observe your experience of sensory contact, observe what occurs at any sense door. You don't need to do very much with what you observe. See what is happening; be present with what is. Several obstacles to deep presence are examined. We learn to release attachments to material stuff, to overcome the influence of social expectation, and to renounce distracting and unskillful speech. We also learn to free the mind from mental proliferation, worry, and restless wandering; to embrace precepts that protect us from doing habitual or selfish actions; and to let go of clinging whenever it arises. This approach illuminates the power of renunciation; the calming of concepts of self, I, me, and mine; and the great peace that brings an end to suffering.

This talk explores the practice meditation in silent retreats. What are the reasons and benefits for attending a meditation retreat? How can one undertake retreat most effectively. Retreats offer opportunities for deep relaxation; time to set down our worldly identities; let go of the pressures we place upon ourselves to produce and perform; and deeply rest. In the silence of retreat we meet ourselves as we are; we see our patterns, habits, and tendencies; and we discover the causes of suffering and can glimpse the potential to end suffering. We become aware of subtle internal dynamics and thought patterns; we get to know our own minds. Shaila shares that some of the happiest moments of her life have been on retreat, content with little, present and aware of the simple things happening around her. Having spent more than 7 years in silence, Shaila offers helpful tips about what to expect on retreats regarding schedule, instruction, and interaction with the teachers; how to prepare for a retreat including what to pack or not pack; and how to transition back home after the retreat has ended and integrate the insights gleaned through intensive meditation into the complex encounters of everyday life.

We are all vulnerable to aging, illness, and death. Everything born will eventually die. How can we contemplate death in a way that brings us to realize the deathless liberation of mind? How can we go beyond birth and death by facing the reality of our existence? Reflecting on death is one traditional way to contemplate the nature of the body. These meditations include contemplating the decaying corpse, body contemplations, noticing that our friends and loved ones perish. We are all friends who share birth, old age, sickness, and death.

Doubt can be an obstacle to meditation or a form of healthy inquiry. It is helpful to ask questions, to ponder, and be willing to doubt our beliefs and opinions. Ask yourself: are my views true? We hold many unexamined beliefs—beliefs about self, about how things should be, about what other people should do. The Kalama Sutta encourages us to question what we think, and to not adopt beliefs based on hearsay or mere tradition. We can use our minds to critically inquire into how things actually are. Doubt as an obstacle, on the other hand, is a painful state that leads to confusion, fear, indecision, and uncertainty. It manifests as obsessive thinking, planning, and anxiety. The Discourse to Malunkyaputta (Middle Length Discourses, M. 63) proposes that if we indulge in speculative thinking we might miss the opportunity to free ourselves from suffering. Specific suggestions are offered for working skillfully with the hindrance of doubt.