“All Of Us”- Metta Series : Part 1 : Exalted Release Of Mind


This is the First in a five part series. Here are the links to all parts:

This series is a fairly comprehensive treatise on Metta, both what the Buddha taught about it, and putting it into practice in ourlives. There are a variety of methods but only two practiced come close to what the Buddha taught. The method I wanted to describe today is one I use most often, it is part of my daily practice and connects with me most. What I am showing you here is my version of this practice, the great thing about metta is that you can play with it to find what works for you, you can make it your own.

(Just a quick word on translation of Metta.. it is most often translated as loving-kindness, which is an old translation and to myself and many others does not really encapsulate what is meant by metta. I personally prefer boundless or limitless goodwill, as translated by Thanissaro Bhikkhu, which to me fits best, Goodwill being defined as – friendly, helpful, or cooperative feelings or attitude. This is not about loving all beings, or even necessarily liking them, this is about good will. )

The Pali term that best describes the method I will be describing is metta-cetovimutti, Translated as the liberation of mind through limitless goodwill.This method was taught to me here at Bhavana as “exalted metta”. Here is the sutta reference, I’ve also attached the pictures here for visualization help.

“And what, householder, is the exalted deliverance of mind? Here a bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted: this is called the exalted deliverance of mind. 1181 Here a bhikkhu abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted: this too is called the exalted deliverance of mind. Here a bhikkhu abides resolved upon an area the size of one village, pervading it as exalted…[ 147]… an area the size of two or three villages… an area the size of one major kingdom… an area the size of two or three major kingdoms… an area the size of the earth bounded by the ocean, pervading it as exalted: this too is called the exalted deliverance of mind. – MN 127

So first things first, as with all proper metta, you need to begin with yourself. You cannot possibly hope to have limitless goodwill for all beings if you do not have it for yourself first. I like to use the simile of the oxygen mask. If you’ve ever been on a plane and listened to the safety speech, you know that the attendant always says if you are traveling with children always put YOUR OWN mask on first before assisting other passengers, Metta is just like that.

So you begin by developing thoughts and feelings of goodwill towards yourself, building up a mind state of good will. You can use words, visualizations, self talk, whatever works for you. The important thing is not the words and visualizations, but the mental state itself, the words and visualizations help get you to that state. The more you practice the easier it is to find that mental state and that “feeling” of metta, even sometimes without needing the words and visuals to get you there.

Here is an example of a set of words I’ve developed for my own use:

May (I/we/all beings) find happines
May (I/we/all beings) find Peace
May (I/we/all beings) Live in friendship with(all beings/each other)
May (I/we/all beings) find release

(for self talk I’ll often say things to myself like “ it’s ok jay, you are doing the best you can, you are doing a good thing by doing your practice, etc. focusing on positive thoughts about yourself and giving yourself a little pep talk. This is something I use not just in metta but even when I’m struggling and during many other times.)

I also imagine the metta being a sort of energy that fills me up, it’s color is purple, not for any reason other then it’s the color I thought fit best. This energy created permeates me as I am giving metta to myself. Now however, once I have that feeling of metta for myself, it’s time to launch that metta ever outwards.

I visualize the metta exploding out from me in the shape of a sphere, almost like some magic spell might look. This sphere grows ever larger, with me at it’s center.

Now here is where it gets good. This sphere gradually gets larger so that it encompasses the whole of the building you are in(or if outside the general property), then larger to encompass all beings in your state, ever larger encompassing all beings in your country, then all beings on the planet. Sometimes I have visualizations where images of a large variety of beings flicker through my awareness, especially at the point where I’ve reached the level of earth.

At this point Earth is there, as in the image above, totally encompassed in that purple sphere of metta. I often take a pause here, before heading out into the universe, and so I will take a quick one and explain that you can use words for each level in addition or even instead of visualizations. This is said just like the word phrasing above, starting with “may all” for each group.

May (all beings/all of us) in/on ( this state/country/planet/universe etc):
-find happines
-find Peace
-Live in friendship with(all beings/each other)
-find release

So now It’s time to branch out. I begin the visualization of the purple metta sphere expanding ever outwards as the earth gets smaller and smaller and then disappears as stars turn into the milky way. You can pause at this point to visualize the whole milky way, with it’s hundred billion stars, encompassed in the metta sphere, you can say the words if you wish.

It’s time to move on again, the milky way gets ever smaller and other galaxies come into view which are also getting smaller millions, billions, hundreds of billions, soon you are looking at the universe(the purple web is essentially a “picture” of the universe put forth by astronomy). At the pause you are with the universe, encompassing all of it whole with your limitless goodwill, all beings everywhere in the universe, in any form of existence, you can say the words once more.

But wait.. we aren’t done here just yet. Being an astronomy buff I take it to the next level. The visualization continues to expand with the metta sphere as the universe itself begins to grow smaller… suddenly it’s encompased in a sphere, and as you expand out you see others, dozens, hundreds, thousands, millions of universes. You are now in the multiverse. it is here where that release of mind reaches it’s peak. You are expanding the metta spehere, expanding your limitless good will, beyond the limits of our current experience. You are now encompassing all beings in any form of existence, in any universe or plane of existence, anywhere, and everywhere.

Every single living being that exists, you offer your goodwill, your friendship, your feelings of camaraderie, for all fellow beings who share existence with you… ALL of US, come into existence, live for a time, then pass away, all of us who have physical forms are children of the stars, ie we are made up of material that came from the heart of an exploding star. I’m not talking about a sort of “universal mind” or “universal one-ness”, the Buddha never taught that, but a camaraderie born of siblingship, of being in the same boat(samsara) as it were.

That is basic exalted metta as taught at Bhavana and personalized by me. I do this process while reciting the metta sutta, while looking up at the stars, when I wake up, and when I go to bed. Remember the words ands visualizations are not set in stone, you find what works best for you to develop the feeling of metta. I often describe the feeling as that feeling you get sitting around the table with close family and friends, a feeling of safety, acceptance, friendship, with no emnity or fear.

Metta is not about whether others like you or hate you or care about you. There is nothing magical about metta, you are not sending healing or peaceful waves at people expecting them to “get” the positive thoughts etc. Metta is about developing your own mind to be free of ill-will and negativity, and that is always worth it.

“Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred. Dhp 15”

To close, I think this Metta practice is perfectly captured in one of my favorite poems “Outwitted” by Edwin Markham:

“He drew a circle that shut me out — Heretic, rebel, a thing to flout. But Love and I had the wit to win: We drew a circle that took him in!”

[Audio] The Buddha Center : Sutta Discussion: MN109 Mahapunnama Sutta

The Greater Discourse on the Full moon Night

A sutta discussion regarding the 5 Aggregates :

[The Buddha Center : Sutta Discussion : MN 109 – Mahapunnama Sutta](https://clyp.it/lndinykm)

link to written sutta for following along here – http://www.yellowrobe.com/component/content/article/120-majjhima-nikaya/315-mahpuama-sutta-the-greater-discourse-on-the-full-moon-night.html

Tumblr Topics : Castles Made of Sand : On Disenchantment, Dispassion, and Freedom.

Castles Made of Sand, Fall In the Sea, Eventually.

Another old topic that I thought was worth saving from the old blog into the new one. Castles Made of Sand, Fall in the sea, Eventually.. or they are destroyed by their young creators :).

Mindfulness of Death Series : Part 1 : Run Away! Run Away!

“The Blessed One said, “Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death.”

This next series will be smaller than the previous metta series although no less important. That topic is of course death. Have you run away yet? Ready to face your own mortality? Good, let’s get started.

I want to start this off with a quick run through of the story of the Buddha’s renunciation, when he saw “the four divine messengers”. The story goes that the Buddha was a prince named Siddhartha who was given everything he could ever need and his father the king did his best to hide anything bad about life away so his son would follow him as a king instead of becoming a Buddha. So we have a 29 year old man who supposedly never experienced old age, sickness, and death.

Whether you believe that is realistic or not, it’s a great analogy for how we put our heads in the ground like ostriches thinking we will avoid these three things. We spend all kinds of money to buy things and have procedures that “hide” old age, sickness, and death. People will say “ yeah yeah I know all about death, I understand it, so let’s now change the topic!”.

We do a decent job of fooling ourselves, until the time comes where we have to face these divine messengers and we are totally incapable of handling these experiences with mindfulness and calm composure because we ran away our whole life. Instead of confidently embracing impermanence and facing reality head on, we fall apart.

The story continues when he is out in the city and sees a very old decrepit person and wondered who this creature was. He was told this is an old man and all of us grow old, kings and regular people. This was a shock to the Siddhartha and the start of bursting the bubble he was placed in. Later he had another similar experience with seeing a sick/diseased person and then a dead person. He finally saw a shaved headed samana, a recluse/truth seeker/wanderer. This was the final divine messenger and hinted at the possible escape.

He realized that all of us are subject to old age, sickness, and death. All of us experience the suffering of being separated from everyone and everything we hold dear. This lead to him having great disenchantment for the world, especially considering that everyone has to keep repeating this cycle over and over again.

So what did Siddhartha do, did he bury his head in the sand? No, he decided to renounce a kingdom and go out in search of a way out of the samsaric cycle, and thanks to him we now have the path to follow in his footsteps. A part of that path is facing reality head on, seeing things as they truly are, not hiding from them, so in this series let us begin an examination of the variety of ways we can work towards that goal.

As before what I present here will be a mix of the suttas, what I’ve learned at Bhavana, and my own additions/personalization. I will present each part individually and then in the final part I will put them all together to present a single cohesive practice, one I do twice daily in front of “Jack” Bhavana’s meditation hall skeleton.

Facing our mortality is not easy, but we can do it! It’s time to stop running. All it takes is baby steps and slowly but surely you will see the peace and freedom that comes from embracing your mortality. Mindfulness of death is an integral part of the practice taught by the Buddha and as we shall see is even part of the core teaching of vipassana, the Buddha’s premiere teaching in the development of insight.

Next week we begin with a discussion on one of my favorite suttas in which the Buddha discusses five things we should contemplate on always. This contemplation was one of the first things I learned in Buddhism and as someone who is no stranger to death, it rings true with my experience and has stayed with me almost a decade later.

This is the First in a five part series. Here are the links to all parts:






[Audio] BI Metta Retreat : Talk #1 : Introduction to Metta

First talk from the Metta Retreat at the beginning of the month is up. Using a new audio website called, CLYP, please provide feedback regarding the quality and ease of use.

[Buddhist Insights : Metta Retreat: #1 “Introduction To Metta” ](https://clyp.it/zfrtdhck)

Time is a Meditation Killer


There are some people who will light a stick of incense in front of them before they sit down to meditate and then make a dramatic determination that they won’t get up until the incense has completely burned down. Then they start meditating, but after only five minutes they feel as if a whole hour has passed and when they open their eyes to look at the incense stick get a surprise when they find that it’s still really long. They close their eyes and restart the meditation and in no time at all are checking the incense again. So, of course, their meditation doesn’t get anywhere. Don’t be like that, it’s like being a monkey. You end up not doing any work at all. You spend the whole period of the meditation thinking about that stick of incense, wondering whether it’s finished or not. Training the mind can easily get to be like this, so don’t attach too much importance to the time.
– Ajahn Chah

This calls to me, instead substitute incense with “clock”. In lay life I meditated outside with an alarm, but here at Bhavana with the meditation hall and its 3 clocks, unless I am into good concentration I have to be mindful not to check the clocks, even accidentally.

Usually it goes like this: “hmm that section of meditation was pretty deep, I wonder(hope!) if 30 minutes passed by and it felt like 10!”.  Then I check the clock and 10 minutes passed, which builds more aversion and agitation, leading me further from tranquility.

I agree with Ajahn Chah’s assessment here, and every time I sit down I devote some time to reminding my mind of what I am doing and why, that there is no time limit( or at least I don’t have to worry because of an alarm) and to let go of all the responsibilities and burdens, thoughts about family, friends, work etc, like atlas putting down the world, at least until the meditation is over, this usually helps greatly in coming to calm, which leads to concentration, which provides the stable basis for insight.

Westerners And Rebirth

A response to those on the fence about Buddhism due to aspects like Kamma and Rebirth.

***I wrote this last year but I think it still holds up quite well and is accurate. Of all the many hang ups that I’ve seen westerners have over the years regarding Buddhism, it’s Rebirth. I can’t count the amount of times I’ve seen ” I really like Buddhism but I can’t get into this rebirth and kamma thing”.  This is my typical response when I speak to people having trouble.***

Westerners who are exploring Buddhism always have questions regarding “rebirth”, and I’ve been asked by people before if I believe that we move on to further existences when we die.

It is hard for me to give a quick and dirty answer to a complicated question like this, but if I’m forced then the best answer I can give right now is “almost”.

And you know what makes that so awesome? is that it’s perfectly ok. Where else could you be a clergymen/monastic and openly be able to say “ I don’t know”. The Buddha never forced us to believe anything, he called us to come and see for ourselves, to put the teachings into practice in order to gain insight through examining our experience.

In the Pubbakotthaka Sutta, the Buddha gives a discourse and then asks his right hand man, Sariputta, if he believes what the Buddha just said. Sariputta says that he does not have to believe, because he knows it for himself. In the Kesaputtiya sutta, in which the famous Kalamas are exhorted, the Buddha advises us to not just believe something because a book or a teacher says something, or your intellect reasons something out, but to question and explore and see for yourself through your own experience, does this lead to my benefit and the benefit of others, or to my harm and the harm of others.

As for my personal views on repeated existence, I’ll start out by saying that as far back as I could remember thinking about these deep questions, I’ve always been agnostic. Growing up Catholic you are of course taught to believe In God and the like, but I can’t say I ever truly believed, nor have I disbelieved. My scientifically bent mind and my agnostic mind come together to say I cannot prove nor disprove the existence of a God or rebirth, so until such time as my experience tells me otherwise, I’ll remain agnostic, ie I’ll “shelve it”.

There are some indications of a preference for repeated existence in me growing up. from an early age I remember often thinking about what great historical figures I was in a former life and how I’d like to be reborn again in the future to be a starship captain, since I won’t be alive long enough haha. I always thought an eternal heaven sounded boring, and the possibilities of all kinds of various lives more exciting. I remember as a teen watching that movie “What dreams may come” and thought it was cool that there could be a heaven but also you can go back and be born again.

OH I was such a happy go lucky idealistic child haha. These days however my view matches the Buddha’s with regard to living again and again. I’ve had enough of that thank you! I have no desire to be reborn and have to go through it all again anymore.

I do like the concept though of viewing it as a journey of self improvement. You don’t just have one life to get it right, but you have all the chances you need to break the cycle, making yourself better second by second, day by day, year by year, life by life, until you awaken into a radiant being of unlimited wisdom, goodwill, and compassion, breaking free of the cycle and gaining ultimate freedom.

I also look at nature itself. Everything in nature is cyclical, from the smallest scale to the largest, even the stars themselves are born and die, seeding new stars. Now those who propose the multiverse suggest the possibility of universes themselves being born and dying out creating new big bangs etc. Nothing in existence is static, nothing is everlasting, everything is always changing, in Flux. This is exactly what the Buddha taught 2600 years ago.

In the previously mentioned Kesaputtiya Sutta, where the Buddha is speaking to the Kalamas, who are confused about various teachings, including whether there is rebirth and whether there is fruit of action(ie Kamma). The Buddha gives four assurances:

“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.

“The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’

“The second assurance he has won is this: ‘If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.

“The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’

“The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’

“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life.”

I highlighted the second assurance specifically. When I first read this section I had already been a practitioner for a good five years and listened to dozens upon dozens of dhamma talks, with never hearing this section discussed, but to a westerner such as myself it was like a light bulb coming on. Here was the Buddha saying that even if there is nothing after death, this path of practice brings immense benefits right here in this very life.

And I’d say he was correct.

Following the Buddha’s path has so far in my experience shown the Buddha to know what he is talking about. Every step along the path so far he has been right, so I think to myself, well if the Buddha has been right about all of this… why not the rest? I believe this can also be anyone’s experience as well when following the path honestly and sincerely.

This his is how I am able to say I “almost” believe. I’m probably at about 90% believe, 10% doubt, good enough odds that if I were a betting man I’d put my money on it. The Buddha did say however that knowledge of past lives is something you gain on the path as you get close to awakening, so it is something verifiable , just not yet, so I remain open minded and “shelve it”. It really does not make a huge difference in my daily practice, but it does inform my practice and put it in the right framework.

So in summation my advice for those who are interested in Buddhist practice but repeated existence is a hang up, is to not worry about it too much, keep an open mind and shelve it, ie put it away for later. You don’t need to believe to begin the practice, you just have to want to begin to look inward. This practice will make you question much more then do I go to heaven or be reborn, you will question all of your most deeply held views, including the view you are a self to begin with.

Until that time you can practice for more peace, happiness, and contentment in your life, which is how I myself started, you never know where the practice may lead you.

May your practice blossom my friends.