Loving Kindness – An Alternative Version
The writings of Thich Nhat Hanh offer a different version of Loving Kindness Meditation or Metta (Pali). This version may be influenced by Buddhaghosa in Visuddhimagga (or The Path to Purification, fifth century system of The Buddha’s teachings). The 
reality of no-self, or a static, permanent and inherent self is a core teaching of Buddhism; however, humans do experience life in Samsara via their perceived self – the experiencer of events and circumstances. Sensory awareness and mental formation make our realities. It is important to know yourself well, thus it is important to go deeper and deeper into the sources of your self-experiences. Negative emotions and feelings cause great suffering; fears and internal turmoil prevent happiness. To move beyond suffering, we need to understand and experience self-compassion and self-love. Our best hope may be the regular practice of Loving Kindness Meditation, especially if we are able to feel (interoception) the words as they transform inner body feelings and mind-thoughts. Here is a version of loving kindness. Try it. I have made several of my own adjustments in wording.
May I be free from suffering, aversion, and emotional conflict.
May I be mindful of peace and affection.
May I experience the inner light of my soul and feel safe.
May I learn from the loving spirit of myself.
May I be free from all afflictions, including greed, craving, fear, anger, and negative moods.
May I practice freeing myself from the skandhas of form (body), feelings, perception, mental formations, and consciousness.
May I learn to be at peace in impermanence when such things arise.
May I liberate myself from the suffering of my own “second arrows.”
May I allow myself the inner joy of silence.
May I accept and love myself.
May I be happy.
For more information refer to Thich Nhat Hanh (2014). No Mud, No Lotus: The Art of Transforming Suffering. Parallax Press.
Anthony R. Quintiliani, PhD., LADC
From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton Sangha
Author of Mindful Happiness
meditations below are presented to expand the use of interoceptive processes in therapy practice. They are presented in very brief form, so slow down the work when using these in your therapy practice. Rather than repeating the introductory process, I will note it here. Be sure to use it in each meditation.
Because only deep and prolonged meditation can focus consciousness on our true nature, it is the “highest state” of being. The observing self is the seat of consciousness, your root of all being.
may be warning signs of limbic surveillance or inner continuity of your inner self-helper – that part of you and your brain that hopes to help you in whatever the situation you are experiencing. Interoceptive awareness is one of the most important mindfulness skills to practice. In the following meditation, we will visit your interoceptive self and augment its power by repeated the practice. In neuroscience a common understanding is that the larger number of neurons activated in more and more brain areas implies the variant of power (potentiation); more neuron firing in more brain areas results in a more significant life experience. This is one reason why PTSD is such a devastating disorder, and why it is NOT easy to treat successfully. Also, let us not forget the ultimate power of LOVE; people gives their lives for it, and people kill others over it. Let’s get into the practice.
In line with the thousands of studies now available supporting the use of mindfulness-based interventions in depression, anxiety, chronic pain and addictions (via emotion regulation and interoception), this post will review recommended mindfulness interventions for trauma and PTSD. The post will note information from two recent books on this topic. Also recognize that meta-analytic research in 2004, 2010, and 2014 have found that mindfulness-based interventions improve depression, anxiety, chronic pain, and emotion regulation. These are common conditions co-occurring with addictions and trauma. Such interventions may be carried out as part of various Western therapies: cognitive, behavioral, cognitive-behavioral, dialectical-behavioral, and even psychodynamic.