[Ztcgtqvb]

Last week, at the meditation group which I regularly attend, we were given an extract from the book "Buddhist Meditation" by Sarah Shaw.

The extract was on the Four Divine Abidings (Brahmavihara). These are meditations on Loving-Kindness (metta), Compassion (karuna), Sympathetic Joy (mudita), and Equanimity (upekkha).

Metta is sometimes practised for the well-being of someone dear, then someone neutral, then someone unfriendly. Another approach is to practise towards one's self, then towards a friend, then towards all the people nearby, then to all beings everywhere. There are many variants of the practice, but all involve the sending out of loving-kindness to others.

It has left me feeling unclear about the purpose of this practice, and I would be grateful for all explanations.

Does a person do metta practice to change their self in some way? Or is the purpose of metta practice to have an effect on others?

If it has no effect on others, it seems a pointless process. There is a story of a Buddha-deer who offered himself to a hunter-king with loving-kindness, and this rendered the hunter unable (or unwilling) to shoot the deer.

Do I take the lesson from the story that the hunter's values were changed by loving-kindness, or that the deer was protected by loving-kindness?

I read that the Metta-Sutta is regarded as a means of bringing good fortune, dispelling bad dreams and protecting against ghosts and evil spirits, in some traditions. That looks like metta acting on the self. But if you wish well-being towards others in order to get a result for yourself, then your motive does not match your action, and that is dangerously close to hypocrisy.

If I wish for the well-being of all the citizens of my local town, they will not be aware of my action. Will I have an effect on them? If not, what is the root of my metta practice?

W.

[saerensenatljn]

I am told that we can only overcome hatred within ourselves by developing metta within ourselves. In this I include all intensities of hatred, from mild irritation to burning fury. Thus, metta to me is about purifying oneself, in the first instance. But there is no doubt that, when we have let go of hatred completely and forever, everyone we encounter will both know it and benefit from it. Imagine meeting an enemy who finds suddenly that hurling hatred at you brings no response but transcendent peace, understanding, and goodwill.

[xyupi]

A fundamental premise in Buddhism is that morality improves meditation practice. On this note, we have Sila (Right Speech / ... Action / ... Livelihood) preceding Samadhi (Right Effort / ... Mindfulness/ ... Concentration) in the Noble Eightfold Path.

The Brahmaviharas are basically designed to help eradicate any barriers to ones most efficacious meditative practice.

[Ruidselisse]

Hello Woodscooter,

At the dojo we have had that same discussion. One of our sangha members asked about that practice: We were told that it was not a fundamental aspect of our meditation system, to say, zazen and shikantaza. But the Roshi gave us some advice telling that there is not necessarily a kind of effect in the life of others but in our mental disposition to those "others" so to keep dispassionate attitudes toward life.

About the Brahmaviharas in particular for our school what we consider the main entrance is dispassion. Dispassion through direct insight during zazen leads you to the same understanding as doing metta meditation with "me", friends, neutral and disgusting persons.

[TainuibeFaimb]

The purpose is to crush the ego-grasping self. When we think of others we are not attached to any idea of a false self.

[Beatris]

The purpose is to crush the ego-grasping self. When we think of others we are not attached to any idea of a false self.

This has always been my understanding of metta practises too.

In metta,
Raven

[casinobonusnolimit]

Its worth listening to this audio of Ajahn Sumedho "Collecting the mind in the moment" because he talks about Metta in the second half of the talk. Be prepared for pauses from time to time.


http://www.dhammatalks.org.uk/index....alks&Itemid=61

[liontutuxx]

The meditation group which I attend have been continuing to discuss the Brahmavirhara. It's getting a bit clearer to me, thanks to those discussions and the posts in this thread -thank you folks.

The way I'm looking at it now is that I start with myself. I want to develop those four aspects of myself and how I look at the rest of the world, combining or selecting metta, karuna, mudita and uppekha, whatever is required at the time.

On top of that, I have to remember to be kind to myself, show metta to myself as well as wishing it to others.

I haven't yet listened to the Ajahn Sumedo talk posted by Aloka-D in the previous post. Maybe I'll go and do that now...

[tearidrusydet]

On top of that, I have to remember to be kind to myself, show metta to myself as well as wishing it to others.

:hug:

[AndyPharmc]

Maybe I'll go and do that now...

Any feedback welcome from anyone on the section about metta in the talk....or on the topic in general, of course.

[shashaffff]

I found a complete talk by Ajahn Sumedho called "Reflecting on Metta"....


http://www.dhammatalks.org.uk/index....alks&Itemid=61