What unites us all as human beings is an urge for happiness, which at heart is a yearning for union, for overcoming our feelings of separateness. We want to feel our identity with something larger than our small selves. We long to be one with our own lives and with each other.
If we look at the root of even the most appalling violence in this world, somewhere we will find this urge to unite, to be happy. In some form it is there, even in the most distorted and odious disguises. We can touch that. We can connect to the difficult forces within ourselves, and to the different experiences in our lives.
Metta is the ability to embrace all parts of ourselves, as well as parts of the world. Practicing metta illuminates our inner integrity because it relieves us of the need to deny different aspects of ourselves. We can open to everything with the healing force of love. When we feel love, our mind is expansive and open enough to include the entirety of life in full awareness, both its pleasure and its pains. We feel neither betrayed by pain nor overcome by it, and thus we can contact that which is undamaged within us regardless of the situation.
Metta sees truly that our integrity is inviolate, no matter what our life situation may be. We do not need to fear anything. We are whole: Our deepest happiness is intrinsic to the nature of our minds, and it is not damaged through uncertainty and change.
In cultivating love, we remember one of the most powerful truths the Buddha taught--that the mind is naturally radiant and pure. It is because of visiting defilements that we suffer.
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| Our deepest happiness is intrinsic to the nature of our minds, and it is not damaged through uncertainty and change. | ||
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The word "defilement" is a common translation of the Pali word kilesa, which more literally translated means "torment of the mind." We know directly from our own experience that when certain states arise strongly within us, they have a tormenting quality--states like anger, fear, guilt, and greed. When they knock at the door and we invite them in, we lose touch with the fundamentally pure nature of our mind, and then we suffer.
By not identifying with these forces, we learn that these defilements or torments are only visitors. They do not reflect who we really are. The defilements, or the kilesas, inevitably arise because of how we have been conditioned. But this is no reason to judge ourselves harshly. Our challenge is to see them for what they are and to remember our true nature.
We can understand the inherent radiance and purity of our minds by understanding metta. Like the mind, metta is not distorted by what it encounters. Anger generated within ourselves or within others can be met with love; the love is not ruined by the anger.
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