Metta Meditation

[Michel]

Dear Jhanananda,

I believe you said somewhere that metta is one of the four brahma-viharas which are the fruit of jhana.

Metta meditation is very popular these days. It is advocated by many of the Theravadan teachers.  It is supposed to be practiced  prior to samatha meditation. It is said to put one in a proper frame of mind glowing with loving kindness.

I find that metta meditation excites the mind and may be a hindrance to calming the mind. But I'm a novice meditator with little experience.

What do you think?

[Jhanananda]

Yes, Michel Metta is one of the Four Brahma Viharas (divine abodes), and they are the product of the attainment of jhana.

the Four Brahma Viharas (divine abodes)
Anapanasati Sutta (MN 118)
"In this community of monks there are aspirants who remain devoted to the development of Loving Kindness (Metta)... Compassion (Karuna)…Sympathetic Joy (Mudita)…Equanimity (Upekkha)...

I find there are many misconceptions in every religion, and Buddhism has its own misconceptions.  Believing that one can cultivate the Four Brahma Viharas (divine abodes) through a mental exercise is a common misconception within Buddhism. 

The only genuine way to develop the Four Brahma Viharas (divine abodes) is through the attainment (phala) of jhana.  Therefore, genuine Metta (Loving Kindness) cannot be developed except through the attainment of jhana.

Thus claiming that one must practice metta prior to samatha meditation is a common misconception within Buddhism.  So, you are correct metta meditation excites the mind and may be a hindrance to calming the mind; therefore just follow the N8P and cultivate the jhanas.

[Michel]

Thank-you, Jhanananda - very good answer.

[pj]

Huh, I find Jhananda's response here a bit odd.  I see no reason why metta can not be used as a meditation object that could eventually lead to jhana.  I have found that using metta can greatly lift up a mind that has fallen into the hindrance of sloth and torpor, or self-disgust.  I have experienced some very deep states using it, even though my main practice is with the breath.  Jhananda, are you suggesting that metta is not as useful in the beginning of practice?  I did not really start it until after I had some basic concentration skill.

[Jhanananda]

Huh, I find Jhananda's response here a bit odd.  I see no reason why metta can not be used as a meditation object that could eventually lead to jhana.  I have found that using metta can greatly lift up a mind that has fallen into the hindrance of sloth and torpor, or self-disgust.  I have experienced some very deep states using it, even though my main practice is with the breath. 

You make a very good point here.  In fact, after 2 decades of meditation practice that produced jhana almost every time I meditated, I still found some deep depressions were also common for me. 

I spent 9 years in therapy to work through the source of those depressions, which was my massively dysfunctional childhood.  After 9 years my therapist suggested that the mind is like a radio.  We can tune it to anything, and we often get stuck tuning it to the same station.  So, I was stuck on the depression station, he suggested that I move to a more uplifting "station."  That is when I used the brahmaviharas, but I did not do it as a meditation practice.  I just did it as a moment-to-moment practice, along with keeping my mind still, while being mindful of the state.  If the state was not wholesome, then I shifted the state/station.

Jhananda, are you suggesting that metta is not as useful in the beginning of practice?  I did not really start it until after I had some basic concentration skill.

The fundamental problem I have with all cognitive meditation exercises is people get habituated to, and even dependent upon, them and never still their mind and enter jhana.

[Jhanananda]

This is really interesting. What you are saying, in your response to PJ, is that the  brahma-viharas are wholesome states, that one should arouse them throughout the day, not as a meditation practice, but to replace negative or unwholesome states of mind that may arise. As you say, it's like changing stations on a radio.

Hello Michel, I am saying just to be mindfully self-aware in every moment, to endeavor to still the mind in every moment, and when an unwholesome state arises, then replace it with a wholesome state in any way one can.  If that requires a formal Metta Meditation practice then do so. 

Sometimes just imagining a wholesome state does not work to give it to arise.  So, I also recalled the wholesome state that I wanted to give rise to, by recalling a time when I felt that state.  I used this for jhana as well. 

If you recall in MN26, Siddhartha Gautama sat under the bo tree and did not feel enlightened.  He then recalled a time when he was a child and sat in meditation, and had a religious experience of the first stage (1st jhana).  He then immediately had that experience.  He then said to himself, "this is the path to enlightenment."  Then he pursued the 2nd stage as a succession to the first stage, and so forth.  After the 4th jhana, he then said, "I am enlightened." 

So, recollection of a moment in time when we had a wholesome state can be a very powerful vehicle to re-experience that wholesome state.

[Michel]

"In SN 46:54, below, the Buddha links the development of the seven enlightenment factors to the four divine abodes (the brahmavihāra): boundless lovingkindness, compassion, altruistic joy, and equanimity."

Jhananda, do you ever engage in this form of meditation? Do you think this sutta is correctly translated?

What are these states mentioned in this sutta? Are they the 4 higher Jhanas? There is no mention of the 4 lower jhanas.

- "the liberation of mind by lovingkindness has the beautiful as its culmination,"
- "the liberation of mind by compassion has the base of the infinity of space as its culmination,"
- "the liberation of mind by altruistic joy has the base of the infinity of consciousness as its culmination"
- "the liberation of mind by equanimity has the base of nothingness as its culmination,"

1On one occasion the Blessed One was dwelling among the Koliyans, where there was a town of the Koliyans named Haliddavasana. Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: “It is still too early to walk for alms in Haliddavasana. Let us go to the park of the wanderers of other sects.”

2Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and dwell pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with lovingkindness, sn.v.116 vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.’

“3We too, friends, teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances … all as above … dwell pervading the entire world with a mind imbued with lovingkindness … compassion ... altruistic joy ... equanimity … without ill will.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, sn.v.117 regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?”

4Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.”

5Then, when those bhikkhus had walked for alms in Haliddavasana and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves. sn.v.118 The Blessed One said:

“6Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, how is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them. sn.v.119

“7And how, bhikkhus, is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by lovingkindness … the enlightenment factor of equanimity accompanied by lovingkindness, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. Or else he enters and dwells in the deliverance of the beautiful. Bhikkhus, the liberation of mind by lovingkindness has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

“8And how, bhikkhus, is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by compassion … the enlightenment factor of equanimity accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ he enters and dwells in the base of the infinity of space. sn.v.120 Bhikkhus, the liberation of mind by compassion has the base of the infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

“9And how, bhikkhus, is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by altruistic joy ... the enlightenment factor of equanimity accompanied by altruistic joy, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending, ’ then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. Bhikkhus, the liberation of mind by altruistic joy has the base of the infinity of consciousness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

“10And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by equanimity … the enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. sn.v.121 Or else, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. Bhikkhus, the liberation of mind by equanimity has the base of nothingness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.”

[Jhanon]

Forgive me, Michel. I am about to throw a wrench in this.

As I understand your most recent post, in my limited experience, the brahma-viharas act as a door to samadhi 5-8. For example, the most profound jhana experiences I've had were preceded by an hour, day, month or longer of being in one of the brahma-viharas. With established brahma-vihara, I would then enter jhana and be thrust by incredible energy/ecstasy beyond 4th jhana and into a state I cannot describe other than "Home", "God" or "It." This explains on the GWV jhana page why the samadhi's are called "god of infinite consciousness. When I come back from these, I feel a strong sense of enlightenment. I think this accounts for the Buddha's use of "liberation of mind."

Now I used to think that beyond 4th jhana was simply the 4 samadhi's. But this has not been true in my experience. When I enter jhana without being established in a brahma-vihara, I experience jhana of a lesser profundity. If I then go beyond 4th jhana, I experience devas, "astral" travel, other worlds, remote viewing, and other OOB phenomena. I've come to feel that this is the stage in-between 4th jhana and 5th samadhi.

In other words, it seems the 4 samadhi's, referred here as base of infinite consciousness, or base of nothingness, etc, are only accessible through entering meditation from a mind that is presently and strongly established in a brahma-vihara. Otherwise the deepest one can usually get is OOB phenomena.

Beyond 4th Jhana from Strong Brahma-Vihara = High Chance of Entering Samdhi 5-8
Beyond 4th Jhana from an ordinary human mindstate = OOBE Phenomena

Lastly, I want to mention that before I became firmly established in daily jhana, I experienced over a year of meditation practice where I was blissed out in ordinary daily life on nothing more than a mind cultivated in brahma-vihara (which of course requires mindfulness.)

Both intellectually and intuitively it seems that this information is accurate. But it is the first time I've realized this, thanks to your coincidental mention of this subject. I spent a lot of time in 4th jhana on this topic today.

[Jhanananda]

"In SN 46:54, below, the Buddha links the development of the seven enlightenment factors to the four divine abodes (the brahmavihāra): boundless lovingkindness, compassion, altruistic joy, and equanimity."

Jhananda, do you ever engage in this form of meditation? Do you think this sutta is correctly translated?

What are these states mentioned in this sutta? Are they the 4 higher Jhanas? There is no mention of the 4 lower jhanas.

- "the liberation of mind by lovingkindness has the beautiful as its culmination,"
- "the liberation of mind by compassion has the base of the infinity of space as its culmination,"
- "the liberation of mind by altruistic joy has the base of the infinity of consciousness as its culmination"
- "the liberation of mind by equanimity has the base of nothingness as its culmination,"

In my experience the seven enlightenment factors and the four heavenly abodes (brahmavihāras): boundless lovingkindness, compassion, altruistic joy, and equanimity all come from mastering the 8 stages of the religious experience (samadhi).