Metta Practice

[Joyo]

btw, when I drove home, there were birds feasting on the deer. The circle of life.

Gassho,
Joyo
sat today

[Anshu Bryson]

I do not believe in intercessory prayer either, or any supernatural-type stuff. I know many others do, and that is perfectly fine. Chanting metta has helped me overcome severe anxiety, it has also helped me see my "enemies" in a different way.

I took Shingen's advice today. There was a dead deer on the road when I was driving to work. I whispered a brief "I wish you peace" verse to the deer and to whomever hit it. I don't think anything supernatural happened from my words, but it keeps the heart soft, and helps to stay connected with all beings.

Gassho,
Joyo
sat today

Thanks for this perspective, Joyo. I think this is pretty much where both my head and my heart are on this matter..

Gassho,

Bryson

sat today

[Yugen]

Joyo,
Absolutely lovely and spot on.

Deep bows
Yugen

#sat2day


Sent from my iPhone using Tapatalk

[Jiken]

Joyo,

Thank you for the inspiration.

Gassho,

Jiken

[robert]

Hello -- sorry to pop in every few months out of the blue, but that's how things have been with me lately. Just wanted to say thanks for this great thread. I've had some difficulties with metta practice; it feels a little forced to me, as someone posted above. Unlike some other forms of meditation, which begin with putting aside expectations and preconceptions, this one seems more intentional and directed. Perhaps its okay to accept this reaction and keep on doing it until it feels more spontaneous?

Gassho,
Robert (sat today)

[Myosha]

Hello,

metta


noun
lovingkindness, the Buddhist virtue of kindness (dictionary source)

Personally, as it is part of the universe it is part of shikantaza and dropped off with body-mind.

Gassho,
Myosha sat today

[robert]

The practice I'm (slightly) familiar one is a more structured one, where you direct metta first to yourself, then to a friend, neutral person, adversary, and eventually everyone in the cosmos. This is the one which sometimes feels (to me) a little contrived; not in a bad way, but in a way similar to the "peace be unto you" handshakes at the end of church ceremonies. There's a certain degree of will or intentionality in sitting down and resolving to extend metta to this or that person. Probably this could be seen as a part of "Right Effort." It seems to me that before extending metta in any direction, one has to have developed that quality within to the point that it happens naturally -- the way that a sense of calm tends to arise during sitting meditation, when the obstacles to it are dropped. The calm was already there, so it was just a question of providing a space for it. The problem, in my case, is that I'm not sure those reserves of metta are actually there; it is something that requires cultivation. Sitting down to do a structured metta practice might be putting the cart before the horse.

Gassho,
Robert -- sat today, about 2 hours ago

[Nindo]

It seems to me that before extending metta in any direction, one has to have developed that quality within to the point that it happens naturally.... Sitting down to do a structured metta practice might be putting the cart before the horse.

Hi Robert,

putting the cart before the horse is exactly the point of metta practice. By doing it, you will cultivate it. Don't wait. Just acknowledge the feelings ("it's contrived, I'm not there yet") like you would acknowledge an itch in your body and do it anyway.

Gassho,
Nindo

sattoday

[Meishin]

Nindo,

Yes.

Gassho
John
sat today

[robert]

Hi, Nindo -- that's very helpful. I like the "itch" analogy. Will take your suggestion to heart.

Gassho,
Robert
sat today

[Jundo]

The practice I'm (slightly) familiar one is a more structured one, where you direct metta first to yourself, then to a friend, neutral person, adversary, and eventually everyone in the cosmos. This is the one which sometimes feels (to me) a little contrived; not in a bad way, but in a way similar to the "peace be unto you" handshakes at the end of church ceremonies. There's a certain degree of will or intentionality in sitting down and resolving to extend metta to this or that person. Probably this could be seen as a part of "Right Effort." It seems to me that before extending metta in any direction, one has to have developed that quality within to the point that it happens naturally -- the way that a sense of calm tends to arise during sitting meditation, when the obstacles to it are dropped. The calm was already there, so it was just a question of providing a space for it. The problem, in my case, is that I'm not sure those reserves of metta are actually there; it is something that requires cultivation. Sitting down to do a structured metta practice might be putting the cart before the horse.

Gassho,
Robert -- sat today, about 2 hours ago

As Nindo notes, there are actually many many aspects of Zen Practice and Ritual ... including Metta (and even Shikantaza!) ... which involve a kind of "sacred fake it until ya make it". By undertaking the ritual acting the part of Buddha and Kannon, one comes to actually embody the Wisdom and Compassion of Buddha and Kannon.

I would ask the Koany question, "WHO is feeling contrived"? Where is the feeling of "contrived" in this case but largely between one's own ears? If one feels genuine loving kindness, there is a feeling of genuine loving kindness. If one does not feel loving kindness, then there is no feeling of loving kindness. Compassion and harmony exist when we feel compassion and harmony. Hate and anger exist when human beings feel hate and anger. Likewise, loving kindness exists when we human beings feel loving kindness. If sometimes "feels" contrived, then it is just that ... a feeling.

In case anyone has missed it in this thread, here is the daily Metta Practice we recommend here ...

RECOMMENDED DAILY Metta PRACTICE

http://www.treeleaf.org/forums/showthread.php?6020-RECOMMENDED-DAILY-Metta-PRACTICE

I believe that I will eventually blend this lovely thread into that one so we can have it around.

Gassho, Jundo

PS - I was gonna say "Faqir until you make er", but one would have to be up on one's Sufi mystic puns to get that.

A fakir, or faqir (/fəˈkɪər/; Arabic: فقیر (noun of faqr)), derived from faqr (Arabic: فقر, "poverty"), is a Muslim Sufi ascetic in the Middle East and South Asia. The Faqirs were wandering Dervishes teaching Islam and living on alms. ... The term has also been used to refer to Hindu and Buddhist ascetics (e.g., sadhus, gurus, swamis and yogis). These broader idiomatic usages developed primarily in the Mughal era in India.

[robert]

The "koan" helped a great deal in this morning's sitting -- thank you, Jundo! If nothing else, it helped dislodge the notion that there was something inherently "contrived" going on; rather, that idea seemed to be just another one of the various obstructive impulses that arise during meditation. I was surprised at how natural the extension of metta felt once the nay-saying impulse was put aside.

Gassho,
Rob (sat a bit longer today)