Lesson for mindfulness - part 22

Chapter Four: Metta (Loving-Kindness)

How to create positive energy

Battaramulla
Siri Sudassanarama
sadaham senasuna
Ven. Dr. Mirisse Dhammika thero

When one practices metta as set forth in the Metta-Sutta, his attitude will be shaped into positive action. Here is how Buddharakkhita explains the benefit of metta:

Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehaviour. Metta is also the attitude of a friend who wants to give one the best to further one’s well-being. If these qualities of metta are sufficiently cultivated through metta-bhavana – the meditation on universal love – the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.

When one develops metta, one’s mind becomes free from impediments such as anger, jealousy, aversion and even selfish love, and instead fills with the wish for the happiness of not only all human beings but also all sentient beings. Now, such universal love is not possible if that love is conditioned by one’s likes and dislikes.

Being human, we have our individual likes and dislikes, but if these are the ground for love, then we cannot generate universal love.

Therefore, metta as universal love has to transcend and overcome personal likes and dislikes.

I do not mean not having likes and dislikes; as humans, it would be impossible not to have desire.

But the idea here is that love is to be distinguished from personal likes and dislikes: an idea that would appear radical to us because we often equate love with personal liking.

But we can unlink love from likes. Thus, with the mind of metta, we can show compassion towards everyone, even those whom we dislike because they are unfriendly to us.

When these characteristics of metta dwell in the meditator’s mind, the mind becomes calm and tranquil due to the absence of mental disturbances, which I

have described above as impediments. The psychological benefit of having positive thoughts influences both the self and society as a whole.

For example, when one’s mind is calm and tranquil, free from anger, jealousy and resentment, and one has empathy and compassion, then naturally one’s conduct will not disturb society.

When people practice this way of metta meditation, their thoughts and emotions are calmed and peaceful, guiding them towards calm and peaceful conduct.

Calmness doesn’t mean being anti-social or lethargic: it means that one’s mind becomes relaxed and full of “positive energy” and allows one to form healthy relationships with one’s fellow human beings. In other words, one has less negative thoughts, such as anger or hatred.

I have to emphasize that this type of practice takes a long time to develop, and training should be approached with honest, determined effort. It is a life-long effort.

As long as unwholesome thoughts, such as anger and aversion, remain in the mind, it is hard to generate the characteristics of metta or to practice the attitude of metta in one’s mind.

Therefore, vigilantly one should watch one’s mind and steadily let go of unwholesome thoughts, known in Buddhism as impediments to the calm mind. What are the impediments to establishing metta in one’s mind?