Have you ever been in a room with a person who was filled with anger or hate or anxiety or worry, and, it caused others distress just to be near them?
Have you ever been in a room with a person who was serene, calm, and loving, and it brings a sense of peace to all those around them?
There are more subtle /deep versions of the above experience, depending on the degree of your sensitivity and your capacity to recognise what's happening.
The attitude, and intention, that people have in their hearts is felt by others and it does make a difference. For better and for worse.
And - if nothing else - the intention to spread peace to the world in one's own heart, makes a difference at the very least to that person. It's a wholesome intnetion.
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thought that our prayers can change the preset moment. Like, as literally beyond our own environment.
You and I have the aptitude to influence people around us.
My question is the idea we have, through the power of “metta” prayer alone to influence of reality.
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METTA PRAYR
They change your minds attitude, that changes your actions, that changes your world.
metta is only for your own mind, it is not magical mind waves that travel the universe.
The purpose of metta is to be a counter to ill-will/anger/hatred in your own mind, and thats all it does.
people practicing metta will do nothing for an ancient struggle thousands of miles away. Maybe if all the people in the struggle practiced metta very well perhaps they could both seek solutions together for peace.
people “ sending metta” is simply and essentially “magical thinking”. it makes us feel better and like we are doing something to “send metta”, its the same thing as thoughts and prayers, changing your social media icon, etc.
but practicing metta can certainly change your present and future in positive ways, and that impacts the people around you. a person who practices metta is dear to everyone around them, as a person who exudes metta is rare benefit to the world.
Everything is inter-dependent.
It sounds like a corny New-Age fluffy one-liner, but it's true right?
My thoughts influence my actions. My actions influence those around me. Those around me influence other things around them.
Things that happen on the other side of the world affect me, and vice-versa.
My parents affect me in the process of my conception. My grandparents and great-great grandparents did things that then had a direct effect on me being born, and thus bringing me up to the present moment.
The actions of millions and countless people came together for me to even use this computer. Being manufactured somewhere, someone delivering it to the shop, and so on right back to... when and where?
That is dependent origination. That is the truth and basis behind more "supernatural" aspects of Buddhism, such as praying, mantras, prostrations, etc. (I think)
That's my understanding! Good question though. I'm still coming to terms with these things myself, but the more I learn about it, the more sense it makes. Thich Nhat Hanh explains it very well in some of his books, such as The Art Of Living.
Metta is some powerful stuff. It can prevent one from being harmed by weapons, poisons, and fire for example. Some Buddhists also dedicate their merit for the welfare of others, and this might also relate to what you're asking.
Mind not only makes sick, it also cures. An optimistic patient has more chance of getting well than a patient who is worried and unhappy. The recorded instances of faith healing includes cases in which even organic diseases were cured almost instantaneously. In this connection it is interesting to observe the prevalence, in Buddhist lands, of listening to the recital of the dhamma or the doctrine of the Buddha in order to avert illness or danger, to ward off the influence of malignant beings, to obtain protection and deliverance from evil, and to promote health, prosperity, welfare, and well-being. The selected discourses for recital are known as "paritta suttas," discourses for protection. But they are not "rakshana mantras" or protective incantations found in Brahmanic religion, nor are they magical rites. There is nothing mystical in them."
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METTA - LOA- KRMA - INNER PEACE - MOKSHA
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ARAHAT
Anyone who awakens from mastering a Buddha's teachings is called an arahant. The most likely place you would find them would likely be a Buddhist monastery somewhere as they are dedicated to the teachings and discipline. There are less now than during the Buddha's time.
A good place to see the characteristics of an awakened one is the Pali Canon. Because not only can you see the qualities of the character of the Buddha (both before and after his awakening, but the arahants who learned it from him either directly or indirectly.
They've mastered the four noble truths. Eradicated the three root poisons of the mind: ignorance, greed and aversion.
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B Ven. Ananda Maitreya is widely considered by Theravadins to be a bodhisatta, not an arahant. Pretty neat, I think, for a Theravadin bodhisatta to have been around within living memory. He was a bodhisatta by his own admission (at least as far as the Mahayana is concerned, although it is not as clear cut in Theravada and he never directly claimed the status, only the aspiration):
I know nearing my death means I am moving towards a new birth. My humble wish is to be reborn over and over again among human beings for the service of the Buddha Dhamma. In this life I could not fulfil my wish to its pristine purity. But I know in my next life I will be more influential, better learned, much stronger and capable of carrying out my service to propagate Buddhism in the world. It is common knowledge in Sri Lanka that my aspiration is to attain Buddha hood some day in the distant future. Perhaps it will be decided when I see Lord Maitreya’.
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B The Blessed One said, “In any doctrine & discipline where the noble eightfold path is not ascertained, no contemplative of the first… second… third… fourth order [stream-winner, once-returner, non-returner, or arahant] is ascertained. But in any doctrine & discipline where the noble eightfold path is ascertained, contemplatives of the first… second… third… fourth order are ascertained. The noble eightfold path is ascertained in this doctrine & discipline, and right here there are contemplatives of the first… second… third… fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants.
DN 16
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