I have been pondering the metta sutta recently. For those of you not familiar with the teachings of the Buddha, metta can be translated in several different ways, but most commonly as lovingkindness. And a sutta is simply a teaching. So, the metta sutta is a teaching on lovingkindness delivered by the Buddha.
One of the things that led me to consider this sutta is that quirk of human character which makes all of us more or less selfish. I know this sounds like a criticism, but what I mean is that we are hardwired for survival of ourselves as organisms, and that while essentially no effort is required to think in this way, quite a bit of effort is required to think altruistically.
This fact is not a problem, really, at least not for the most part. Of course, taken to an extreme, this overarching philosophy is the source of all war and the degradation of the environment, since we tend to think rather narrowly about personal or tribal survival at the expense of more (literally and figuratively) global concern. But on a day to day basis, thinking in this way does not really create much havoc.
But it doesn't create much harmony, either, and I have been wondering if my own life and the lives of those around me might not be made considerably more harmonious if I focused my attention on ways of serving others as my first consideration. It's not that I'm some insensitive bastard in my accustomed mode, mind you, but I do find myself rather narrowly focused on what is going to get me through the day, rather than how I can make your life simpler or easier.
Thus the metta sutta. It seems to me that this simple teaching provides the guidance I need to make this shift in thinking and acting in the world.
One quick word on the name of this sutta. Metta can apparently be translated in several ways. I don't speak Pali, of course, but a teacher I trust (Christina Feldman) has chosen the term unconditional friendliness as the translation she prefers. She has said that the term love can be quite a loaded term for many of us, and kindness a bit vague. On the other hand, unconditional friendliness seems to her (and to me) very specific and describes a way of being in the world to which we can all aspire. Thus, from here on out, when I speak of metta, it is this translation I will use. You probably won't see me write the word lovingkindness in this blog for quite some time.
Not that I dislike the word itself, but I do feel it has become code for some sort of vague, warm, fuzzy feeling toward the whole world and all the creatures in it. I'm not sure that's what the Buddha had in mind. We can all generate happy thoughts about bunnies. What metta asks of us is much more stringent. Can you, it asks, feel unconditional friendliness toward everyone and everything? Toward nuclear reactors and ISIS? Toward those who practice hatred, greed, and violence? Toward people who have done the deepest damage to you in your life? Rather than the casual generation of good vibes, metta may well be among the hardest work any of us will ever do.
What I am proposing is to make metta the heart of my practice for a full year. I have taken such vows before (not metta vows, but others) and find that a year is a good test of my discipline. Also, after doing just about anything for a year, it usually becomes an integral part of who I am. That is the hope. Because I distrust the whole idea of New Year's resolutions (too often bogus, too often broken by January 15), I propose to begin this on Decmeber 1st, which is, of course, in a few days.
I'll keep you posted. In future posts, I will also write a bit more about the sutta itself so that you (and I along with you) can figure out a bit of what this vow means. What have I gotten myself into? I guess we'll see.
One of the things that led me to consider this sutta is that quirk of human character which makes all of us more or less selfish. I know this sounds like a criticism, but what I mean is that we are hardwired for survival of ourselves as organisms, and that while essentially no effort is required to think in this way, quite a bit of effort is required to think altruistically.
This fact is not a problem, really, at least not for the most part. Of course, taken to an extreme, this overarching philosophy is the source of all war and the degradation of the environment, since we tend to think rather narrowly about personal or tribal survival at the expense of more (literally and figuratively) global concern. But on a day to day basis, thinking in this way does not really create much havoc.
But it doesn't create much harmony, either, and I have been wondering if my own life and the lives of those around me might not be made considerably more harmonious if I focused my attention on ways of serving others as my first consideration. It's not that I'm some insensitive bastard in my accustomed mode, mind you, but I do find myself rather narrowly focused on what is going to get me through the day, rather than how I can make your life simpler or easier.
Thus the metta sutta. It seems to me that this simple teaching provides the guidance I need to make this shift in thinking and acting in the world.
One quick word on the name of this sutta. Metta can apparently be translated in several ways. I don't speak Pali, of course, but a teacher I trust (Christina Feldman) has chosen the term unconditional friendliness as the translation she prefers. She has said that the term love can be quite a loaded term for many of us, and kindness a bit vague. On the other hand, unconditional friendliness seems to her (and to me) very specific and describes a way of being in the world to which we can all aspire. Thus, from here on out, when I speak of metta, it is this translation I will use. You probably won't see me write the word lovingkindness in this blog for quite some time.
Not that I dislike the word itself, but I do feel it has become code for some sort of vague, warm, fuzzy feeling toward the whole world and all the creatures in it. I'm not sure that's what the Buddha had in mind. We can all generate happy thoughts about bunnies. What metta asks of us is much more stringent. Can you, it asks, feel unconditional friendliness toward everyone and everything? Toward nuclear reactors and ISIS? Toward those who practice hatred, greed, and violence? Toward people who have done the deepest damage to you in your life? Rather than the casual generation of good vibes, metta may well be among the hardest work any of us will ever do.
What I am proposing is to make metta the heart of my practice for a full year. I have taken such vows before (not metta vows, but others) and find that a year is a good test of my discipline. Also, after doing just about anything for a year, it usually becomes an integral part of who I am. That is the hope. Because I distrust the whole idea of New Year's resolutions (too often bogus, too often broken by January 15), I propose to begin this on Decmeber 1st, which is, of course, in a few days.
I'll keep you posted. In future posts, I will also write a bit more about the sutta itself so that you (and I along with you) can figure out a bit of what this vow means. What have I gotten myself into? I guess we'll see.
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