Metta (from the ancient Pali language) means “loving-kindness,” and to radiate metta is to extend loving-kindness to others. This practice makes sense when understood simply as positioning our minds, or adopting an intention, to constantly embody loving-kindness.

In essence, the practice involves establishing a firm conviction that cultivating love and kindness in our minds is conducive to both our own well-being and that of others. We strive to consistently frame our mental outlook with loving-kindness, regardless of the situation.

Why is this beneficial? When we mindfully commit to embracing loving-kindness, we diminish the mental space where ill-will and malice can arise. Simply put, we work to prevent malice and ill-will from becoming habitual.

Have you encountered people who seem to react to every situation with malice or ill-will? They may not be overtly aggressive, but there is often a habitual delight in witnessing others’ suffering. They may even subconsciously wish unhappiness upon those who experience joy. The practice of radiating metta is intended to counteract this harmful tendency.

Thus, the primary aim of this practice is to discipline our minds so they habitually respond with love and kindness. Naturally, the effects of embodying kindness extend beyond ourselves. When ill-will is absent and loving-kindness is present, those around us can sense it as well. It contributes greatly to building strong, healthy relationships within our families and social circles.

However, this practice has sometimes been misunderstood and mischaracterized as something mystical or magical. In such cases, people may recite words from the Metta Sutta believing that they are invoking the Buddha’s metta and that this magical energy can be sent to others. It is akin to believing that metta is a supernatural force that can be projected externally to help others.

When metta is misunderstood in this way, we may witness a group of practitioners sitting in “metta meditation,” attempting to send metta energy to a neighbor whose house is on fire. This is not the true practice of metta, but rather an expression of superstition.

A true practitioner, whose mind has been conditioned with metta, would instead rush over to offer practical help. After the fire, he would continue to offer food, shelter, and emotional support—not retreat into a meditation room to “radiate” metta from afar.

Metta meditation, where we deliberately direct thoughts of loving-kindness toward others, is like a training exercise for the mind. We are teaching ourselves how to generate genuine love and kindness. After meditation, we aim to carry that mindset into everyday life—whether at work, while doing household chores, or when dealing with minor disruptions. For instance, when a pet or child causes a mess, we train ourselves to instinctively react without malice or ill-will. That is our goal: to habituate our minds to respond without animosity.

Metta is expressed most meaningfully through actions and words—this is when our loving-kindness becomes real and can be truly experienced by others. It may be as simple as offering a smile, holding the door open, giving words of encouragement to a colleague, or running a non-profit organization to support those in need.

That said, we must also practice loving-kindness toward ourselves. We should not be overly harsh in our self-expectations. Not all of us are ready to be saints, and it is healthy to acknowledge that limitation. At our current level, we may sometimes feel awkward or too shy to offer help. Occasionally, we may even justify inaction. However, we should not deceive ourselves into thinking we have mastered metta simply because we can generate loving thoughts during meditation. Thoughts alone can be delusional, as wisely pointed out by a meditation master.

It is vital to understand the true mechanism of our practice so that we do not fall into self-delusion.

May all beings be well and happy.