Maitri-Learning to Loving the Shadow SELF

Maitrī (Sanskrit; Pail: mettā) means benevolence, loving-kindness, friendliness, amity, good will, and active interest in others. It is the first of the four sublime states (Brahmaviharas) and one of the ten pāramīs of the Theravada school of Buddhism. 

The cultivation of benevolence (mettā bhāvanā) is a popular form of Buddhist meditation. It is a part of the four immeasurables in Brahmavihara (divine abidings) meditation. Metta as 'compassion meditation' is often practiced in Asia by broadcast chanting, wherein monks chant for the laity. 

The compassion and universal loving-kindness concept of Metta is discussed in the Metta Sutta of Buddhism, and is also found in the ancient and medieval texts of Hinduism and Jainism as Metta or Maitri. 

Small sample studies on the potential of loving-kindness meditation approach on patients suggest potential benefits.However, peer reviews question the quality and sample size of these studies, then suggest caution

Mettā is a Pali word, from maitrī itself derived from mitra which, states Monier-Williams, means "friendly, amicable, benevolent, affectionate, kind, good-will", as well as a form of "love, amity, sympathy". The term is found in this sense in the Vedic literature, such as the Shatapatha Brahmana and various early Upanishads, and Vedanga literature such as Panini's Aṣṭādhyāyī 5.4.36. The term appears in Buddhist texts as an important concept and practice. 

Buswell and Lopez, as well as Harvey, translate metta as "loving-kindness". In Buddhist belief, this is a Brahma-vihara (divine abode) or an immeasurable that leads to a meditative state by being a counter to ill-will. It removes clinging to negative state of mind, by cultivating kindness unto all beings. 

The "far enemy" of Metta is hate or ill-will, a mind-state in obvious opposition. The "near enemy" (quality which superficially resembles Metta but is in fact more subtly in opposition to it), is (attached) greed: here too one likes seeing a virtue, but for the wrong reason. 

Mettā meditation, or often loving-kindness meditation, is the practice concerned with the cultivation of Mettā, i.e. benevolence, kindness, and amity. The practice generally consists of silent repetitions of phrases such as "may you be happy" or "may you be free from suffering", for example directed at a person who, depending on tradition, may or may not be internally visualized. 

Two different methodological approaches have been discerned in recent review papers, practices that focus on compassion and practices focussing on loving-kindness. Focussing on compassion means that meditation consists of the wish to relieve a being from suffering, whereas focussing on loving-kindness means wishing a being happiness. 

The practice gradually increases in difficulty with respect to the targets that receive the practitioner’s compassion or loving-kindness. At first the practitioner is targeting "oneself, then loved ones, neutral ones, difficult ones and finally all beings, with variations across traditions". 

Difficult may include rude, annoying, busy bodied, arrogant, self-righteous, vice-respect, neglectful, war-profiteers, fence sitters, nay-saying, charlatans, unkind, accusers, rebukes, provocation, liars, sacrilegious and unhappy. 

A 2015 meta-analysis synthesising various high quality experiments on loving-kindness meditation, found a medium-sized improvement to daily positive emotion, with meditation on the loving-kindness aspect of metta having a greater effect than practices with a focus on compassion. The length of time meditating did not affect the magnitude of positive impact of the practice. 

Kindness is the actions to alleviate suffering. Taking actions to improve the subjective experience of someone suffering, having experienced the instinct to help someone suffering (compassion). Imagine the pain, hatred, evil, terrible, annoying, stressful person, and consider how he/she feels all the time. Empathy may be feeling the entirety of his/her subjective experience, and understanding their thoughts or feelings.

n the Pali Canon, the term metta appears in many texts such as the Kakacupama Sutta and Karaniya Metta Sutta. Other canonical materials, such as in the Patisambhidamagga, elaborate on it as a practice. And yet other canonical sources, such as the Abhidhamma, underline the key role of benevolence in the development of wholesome karma for better rebirths.

This basic statement of intention and verse can also be found in several other canonical discourses. 

Karaniya Metta Sutta (Sn 1.8)

May all beings be happy and secure, may they be happy-minded.
Whatever living beings there are - feeble or strong, long, stout or medium,
short, small or large, seen or unseen (ghosts, gods and hell-beings),
those dwelling far or near, those who are born or those who await rebirth
may all beings, without exception be happy-minded.
Let none deceive another nor despise any person whatever in any place;
in anger or ill-will let them not wish any suffering to each other.
Just as a mother would protect her only child at the risk of her own life,
even so, let him cultivate a boundless heart towards all beings.
Let his thoughts of boundless lovingkindness pervade the whole world:
above, below and across, without obstruction, without any hatred, without any enmity.
This they say is divine abiding here.
He will surely not come again to any womb (rebirth in the sense-desire realm).

— Metta Sutta, Khp 8-9, Translated by Peter Harvey

Metta or lovingkindness here, states Harvey, is a heartfelt aspiration for the happiness of all beings. It is different than "lack of ill-will", and more an antidote to it, fear and hatred. It is the precept to conquer anger by kindness, conquer the liar by truth, conquer stingy by giving, conquer evil by good, states Harvey.

In over a dozen discourses, the following description (in English and Pāli) is provided for radiating loving-kindness in six directions: 

One abides, having suffused with a mind of benevolence one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; one abides suffusing the entire universe with benevolence, with a mind grown great, lofty, boundless and free from enmity and ill will.

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthiṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.