The most efficient way of cultivating metta?
Posted: Fri Jun 27, 2014 10:51 am
Cause: I do not feel compassion. Though detachment comes easy to me now, I realize I do not feel remotely any sense of compassion towards people around me. I'm not even sure what I feel towards myself can be defined as compassion. I kind of (distantly) get the teachings on interconnectedness, but I don't see it. I find myself at odds with the usual description in the suttas, especially the Karaniya Metta. I don't see life as particularly valuable, and I don't see how we're all connected.
Question: Since the Buddha ascribes importance to this, and I'm starting to trust him a lot more, I'm wondering if this might be very important at this point. Especially also since Daniel considers it the basis of morality and intentional action (which I think is especially important to consider since I find myself wondering if there's anything worth to do, from the reason above). The thing is, I've been searching for instructions for the past day, and there are differing views:
Aim: I'd like to find an explanation and practice of metta that shows me better how interconnected we are and why is it valuable to help others. For instance, a good point Thanissaro makes in his talk is that lovingkindness isn't always the most skillful feeling to have related to others. We may at most render conditions of others more conducive to studying the dharma, but we cannot make them happy.
Could you please help me out?
In general, I also want to see more clearly: what is the Right Intention for any kind of action? If we cannot help people directly to reach happiness, what is the point of action?
Question: Since the Buddha ascribes importance to this, and I'm starting to trust him a lot more, I'm wondering if this might be very important at this point. Especially also since Daniel considers it the basis of morality and intentional action (which I think is especially important to consider since I find myself wondering if there's anything worth to do, from the reason above). The thing is, I've been searching for instructions for the past day, and there are differing views:
- Loving-kindness (Sharon Salzberg): Metta in this view means "loving-kindness", and one is supposed to cultivate feelings of loving-kindness as a practice, in expanding circles. I'm certain you know what I'm talking about. I feel disinclined to this approach, but it may be personal preference talking. I'd like to hear your opinions.
Good will (Bhikkhu Thanissaro): In the past three years, Thanissaro has slightly changed his translationof metta as "good-will", involving less emotional content and more cognitive intent. There's his free talk about it if someone's interested.
Other traditions (Vajrayana, Tibetan): I'd prefer to rule these out because I prefer to stick with one raft of teachings, in this case Theravada. Though other traditions have their known proponents (Pema Chodron and her teachers), I want to stick with one set of teachings, if for nothing else then because I think I remember the Buddha also advising not changing views often.
Suttas only (Bhante V): I've only recently been introduced to this point of view, and know nothing about it yet. I've seen that here he hasn't been very appreciated because of his attitude towards traditional teachings, but I'd like to know what helped you out most.
Aim: I'd like to find an explanation and practice of metta that shows me better how interconnected we are and why is it valuable to help others. For instance, a good point Thanissaro makes in his talk is that lovingkindness isn't always the most skillful feeling to have related to others. We may at most render conditions of others more conducive to studying the dharma, but we cannot make them happy.
Could you please help me out?
In general, I also want to see more clearly: what is the Right Intention for any kind of action? If we cannot help people directly to reach happiness, what is the point of action?