I think that's sort of a mis-characterization of Metta (not accusing you of ill intent, to be clear), but I'm not sure how it's taught by Goenka, maybe it was demonstrated poorly.
In my experience, it has been to try to wish good things towards all beings (the cessation of suffering that is essential to Buddhist philsophy), from those that are easy to love (family friends, etc) all the way out to those that are the most difficult to wish good things for (those that wrong you, prisoners, generally those we view as "less"), and its intent is not like a prayer, where you're trying to ask a deity to make it happen.
It's more like Anapana/Vipassana in that it is a self-work- trying to find more compassion, trying to cultivate that towards all beings and overcome the difficulty and roadblocks that keep us from doing so. I have found Metta at times to be more profound than the rest of the practices, or at least unique. It's maybe the one practice that has made me question my stance on eating meat and has helped re-align my thoughts regarding treating "the least of these" with compassion instead of retribution, negligence, etc.
I think it can be useful without any woo-woo aspects, and I've seen it taught in practical terms multiple times.
> "I think that's sort of a mis-characterization of Metta (not accusing you of ill intent, to be clear), but I'm not sure how it's taught by Goenka, maybe it was demonstrated poorly.
In my experience, it has been to try to wish good things towards all beings (the cessation of suffering that is essential to Buddhist philsophy), from those that are easy to love (family friends, etc) all the way out to those that are the most difficult to wish good things for (those that wrong you, prisoners, generally those we view as "less"), and its intent is not like a prayer, where you're trying to ask a deity to make it happen."
I believe Metta was described as "loving kindess" in the course. My characterisation of "positive thoughts" was just a simplified version of that.
If you get benefits out of Metta, that's fine, I hope you continue to do so, it just doesn't sit right with me. Desire to love and love are two different things, if you already feel it you don't need it, and if you seek it then you hold yourself back from feeling it. That's how I see it, but if you found benefit in the practice of Metta that's a good thing, and I hope you continue to find benefit from doing it.
In my experience, it has been to try to wish good things towards all beings (the cessation of suffering that is essential to Buddhist philsophy), from those that are easy to love (family friends, etc) all the way out to those that are the most difficult to wish good things for (those that wrong you, prisoners, generally those we view as "less"), and its intent is not like a prayer, where you're trying to ask a deity to make it happen.
It's more like Anapana/Vipassana in that it is a self-work- trying to find more compassion, trying to cultivate that towards all beings and overcome the difficulty and roadblocks that keep us from doing so. I have found Metta at times to be more profound than the rest of the practices, or at least unique. It's maybe the one practice that has made me question my stance on eating meat and has helped re-align my thoughts regarding treating "the least of these" with compassion instead of retribution, negligence, etc.
I think it can be useful without any woo-woo aspects, and I've seen it taught in practical terms multiple times.