Lesson for mindfulness - part 23: 

Chapter Four: Metta (Loving-Kindness)

Mental Security with Metta

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

Among the various impediments, anger, hatred, aversion, conceit and jealousy are considered the strongest. When such negative thoughts arise in the mind, they create what is described in Buddhism as the unwholesome mind, and metta cannot germinate in such a hostile soil. If someone wants to cultivate metta, that is, not leaving to chance the arising of goodwill only when one is pleased, one has to establish mindfulness and become very well acquainted with the wholesome mind, as I explained in Chapter Three.

To emphasize, unwholesome and wholesome thoughts cannot go together. In other words, characteristics of metta such as friendliness, tenderness, sympathy and empathy do not arise in the unwholesome mind.

The attitude or characteristics of metta provide not only a sense of well-being to the meditator, but also feelings of fearlessness and security. For example, when loving-kindness is set up in the mind, one does not look at others as actual or potential threats.

By not perceiving others as potential threats to oneself, one relaxes and approaches others with friendliness. When others sense one is not threatening, they in turn may relax, perhaps even disarming themselves if they were hostile in the beginning.

By following metta, one may gradually increase their ability to maintain peacefulness.

This peacefulness is easier to cultivate when one leads a humble and unburdened life, “simple and frugal.” This doesn’t mean eliminating all desire for worldly things, but it does mean maintaining contentment with what one already has, not desiring more and more.

When true metta is present, the mind is free from agitation stemming from inadequacy and insecurity; so the meditator’s mind is at rest, calm, content, and this allows him to be satisfied with what he possesses at the moment.

Buddharakkhiat notes: A materialistic and egocentric life is characterized not only by an increase in wants but also by restlessness, showing itself in being over-busy and over-active and lacking in moderation and self-restraint.

Metta, which promotes he well-being of all, naturally has to be built on such qualities of sober humanism as are reflected in having a few meaningful and select tasks which conduce to the maximum well- being of all concerned.

As Buddharakkhita realized, when one becomes “over-busy and over-active”, his mind is restless, and this state of mind is liable to generate anger and resentment.

Therefore, by avoiding an over-busy and over-active life, and by following a “simple life’ as an expression of metta, one reorients one’s outlook and conduct, especially in relation to our competitive, pleasure-seeking and money-minded world.

A person of simple living can be gentle, yet efficient and effective, and has restraint over one’s sense-faculties; one is frugal, self-disciplined and exercises moderation.

Mental cultivation through metta mediation allows for such a person to become happy and face life with equanimity, even though she is surrounded by a very materialistic world. Metta leads one to a simple and easily supported life.

A person who has a complicated, “ overloaded” life may find it difficult to develop loving-kindness properly.