Ven. and good Buddha-Parisata, touched, and who ever interested and willing to give into the matter to get it minded, Who doesn't know the case where another is perceived as arrogant, either because of having the view "all are equal" or by the feeling to be put on a place which one does not deserve. What ever the situation actually requires, might be different form ones perception and possible very wrong to give into disapprove or even dislike. Remember the effects of being a person not honor of what is worthy to. So how to handle such "I can not..." situations for oneself? What's the save bet here, the save way, till possible uproot the cause on an refined level? (Of course in measures of the good Dhamma asked. Related topic: [Vanna-maccharia, stinginess in regard of ones reputations: What to practice to get ride of it?](https://buddhism.stackexchange.com/questions/33598/vanna-maccharia-stinginess-in-regard-of-ones-reputations-what-to-practice-to-g)) *(Note that this possibility of grow in Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)*

My question is two-fold. First, I believe that *metta* is classified as a meditation object involving concentration. Yet, in this study, researchers suggest it is a mixture of focused attention (e.g. *shamatha*) and open monitoring (e.g. *vipassana*). **Does Buddhism suggest in certain passages or teachings that compassion is dual in this way?** More so, from my experience, compassion meditations deepens insight. Theravada involves a mixture of *shamatha* and *vipassana*, and the Mahayana involves (more so) a union of compassion and wisdom recognizing *sunyata*. I feel the depth of *metta* might occur from its union of concentration and insight (as suggested in the previous paragraph) and from *metta* itself and the realization of *sunyata* (implied by their merging promoted by the Mahayana). I feel all these things occur with *metta* in my experience. When talking about *metta* a researcher described the occurrence of gamma waves: > Davidson found their brainwaves showed never-before-seen levels of gamma, one of the strongest types of brain waves, theorized to appear when the different regions of the brain harmonize. **In Buddhism teachings and texts, is metta said to unite a variety of mental factors together?** Thank you

I'm a beginner and I'm studying (and trying to practice) both meditation on breathing and mettā meditation, and in the book Anapanasati by Buddhadasa Bhikkhu, which i'm following with some initial success, when dealing with preliminaries and false views, it is said: "[...] Some forms of "radiating loving kindness" are phrased in an amusing way, for instance: "May I be happy, free from suffering hatred, difficulties, and troubles, and may I live in happiness!" This really reflects fear and self love on the part of the speaker. How could a person with such a weak mind ever put forth the effort necessary to realize impermanence, unsatisfactoriness, and non-selfhood? With this kind of ritual he will only disturb his mind all the more. [...]" Now, i think almost every book and guide on mettā I've read suggests phrases like the one took as example in the above cited text. For example in Brahmavihara Dhama by Ven. Sayadaw it is suggested the phrase "May i be happy and free from misery" and similars. So the above mentioned paragraph confused me a bit. Do the Buddhadasa teachings conflict with traditional mettā practice? What view of things should a beginner follow, between these? Thanks in advance!

I have been practicing vipassanā and mettā at least six months and I have embraced the teachings and practice in my everyday life. However there are certain situations in life where I find difficult to apply the teachings, which are the following: - How to respond to hate and violence to oneself - How to deal with hypocrisy - How to respond in situations of injustice - How to deal when someone abuses of your kindness - How to deal when someone takes advantage of your good intentions - How to apply the teachings in a society where oneself and ego predominates I hope somebody can give me insights on how to deal with those situations. Thank you. EDIT: Thank you everyone for your responses so far. I have learned something new in every single one of them. To be more clear regarding the questions, the objective is how to find the balance in embracing the teachings in our interactions with other beings, but also living by the rules of the capitalism society, which most of us lives on. As an example, consider the following: someone treats you with bad speech in front of others, and you react mindfully. In the society we live in, if you do not defend yourself and let it happen, it is highly probable that he will do it again, or others will start to take advantage of you, since you are not defending yourself. How to balance this?

I can't find much information on Metta-Bhavana and I want to know: 1. what it is. What is the purpose of this type of meditation? 2. details concerning its practice. How does one practice this meditation?

Metta was natural to me when I was young. I didn't give much thought to it then. Now I find it difficult. So many thoughts come when I want to donate to charity like, *is it a recognized charitable institution? how is it run? if they are adequately funded, should I donate to an institution which does not do marketing? or whether I should give the part to the homeless person?* All these thoughts makes metta a mental process of deciding who is worthy and who is not with limited funds I have for donation. How does one inculcate metta? Is it influenced by skandhas ? Can metta itself become an attachment leading to mental craving for that feeling when one can observe on giving?

I think somebody asked a similar question earlier and understand that this will likely be closed but hope not. Was wondering can practicing of Metta make you likeable? Or rather more approachable? Easy to talk to? This is a very strange world, there are some people who possess some kind of unexplainable magnetism, it's like people are generally attracted to them and people pay attention when they talk. They have never been out of the limelight. Is it something to do with Metta?

For an example when the practitioner wants every being to become free from sorrow, does it actually create a difference? At least when the practitioner concentrates on someone close to himself/herself. All answers are welcome and it's better if references from Pali Canon can be made.

Is it essential or somehow profitable to be vegetarian when doing "Metta/Maithree" meditation? Or Is it essential or somehow profitable to any other form of meditation? If not why a lot of people seems to be becoming vegetarian some time after they start their path?

I've often seen the question asked: "How can we have metta for murderers, terrorists, criminals, etc.?" Though there are many good answers to these questions, I've noticed that few of them tend to highlight the difference between 'having metta for something or someone', versus 'condoning, endorsing, or even simply tolerating their actions'. Most answers stress that the wicked be viewed as individuals, who -- if they were truly happy -- would not do such terrible things. Therefore, we should wish that they attain that very true happiness. But that doesn't seem to change the fact that by generating metta towards these people, I often feel as though I am passively accepting their terrible deeds, which caused tremendous suffering to others. Do not the wicked "deserve" suffering for the suffering they've caused? When we generate metta for the "wicked", how do we thus distance ourselves from the horrible actions of our metta-recipients? How do we have unconditional loving-kindness for them without taking on their negative qualities and actions that make the metta so difficult to generate in the first-place?

Since one can benefit so much from practicing Metta, can it also helps improving one's luck?

Omg.Is this true.But what do you mean like inner beauty? Or outer beauty? I'm more interested in outer beauty.Is there any reference in the suttas about being physically beautiful if you practice metta? Thank you