Metta practice is one version of the ancient vocation to live from kindness and love, that is found across spiritual traditions. In Buddhist tradition, it is in the family of “heart practices” that are called the brahmavihara: Lovingkindness, compassion, appreciative joy, and equanimity. In this context, we explore how metta practice both opens us up to this deep kindness and warmth and to what is the way of metta. We also examine some of the challenges of metta practice.

The five Spiritual Faculties of Faith, Energy, Mindfulness, Concentration, and Wisdom give us both a map for the natural unfolding of our practice and a guide for how to orient and encourage its development.

In this second exploration of the nature of inquiry or investigation, we first review some of what was covered in the first talk. We situate inquiry or investigation within the teaching of the Seven Factors of Awakening, as one of the three "energizing" factors. After outlining five modes of inquiry and reviewing the first two--inquiring with mindfulness and deep listening--covered last time, we explore a third mode of inquiry--using a teaching to guide one's practice--pointing to using several possible teachings as examples. We then focus on a fourth mode--radical questioning--giving several examples. We end with a period of discussion and dialogue.

After a period of settling, we work with two main forms of inquiry or investigation (one of the Seven Factors of Awakening). The first is inquiry through mindfulness when an experience has some duration: Asking what's happening and exploring what's going in the body, the emotions, and the story-line or narrative. The second is inquiry through working with a teaching. Here we work with a simple teaching, coming from the Four Noble Truths: "If there's suffering (or struggle), where's the attachment (or fixed idea, etc.)?" We explore these in formal meditation; they can also be applied in the flow of daily life.

Inquiry is one of the Seven Factors of Awakening, and can be a crucial factor in our practice, leading to greater energy, interest, and learning. Yet we may believe that meditation should be about "not thinking." We explore how we need to be able to not be ruled by thinking; this can make it possible then to use thinking and question fruitfully in inquiry. In the talk, we outline five modes of inquiry, going into depth on two of them: (1) bringing inquiry into our mindfulness practice in several ways, and (2) listening deeply, particularly through the body and emotions (in the "dropping down practice") when there are repetitive thoughts and narratives. After the talk, there is discussion.

After some basic instructions in settling with an anchor, and on being with and seeing clearly what's predominant when somewhat settled, we can also explore several instructions for bringing inquiry (or investigation) into practice, through (1) asking what is present right now; (2) exploring with mindfulness an experience that has some duration, asking, "What's going on in the body? . . . What emotion is there and how does it change? . . . What's the narrative or storyline"; and (3) examining the memory of a challenging experience, and inquiring into what is present in re-living that experience.

Including reflections on the life of Archbishop Desmond Tutu