Does practicing Brahmavihara to get insights leads to Nibbana? I read the books of Bhante Vimalaramsi that is using the practice of Brahmavihara to reach a state that is called Tranquil Aware Jhana and then to generate insights from the fourth rupa Jhana.

Has anyone of you practiced using this method and reached the Jhanas?
Has anyone gotten any insight?

In his site, Bhante Vimalaramsi says that this method is much better and faster than one pointed concentration to reach Jhanas. The Jhanas are less powerful and better manageable and getting attached to the joy of them is much more difficult.

Thank you, metta
It seems to be possible. Following elaborates on this.


  The “divine abodes” (brahma,vihāra) are so called because
  these are the qualities of the higher divine beings or brahmas. They are called “immeasurables”
  (appamāṇā, appamaññā) is another term for the divine abodes because the practice is only complete
  when we break down the barrier or duality of self and other.
  
  These qualities are lovingkindness, compassion, appreciative joy and equanimity. When they are
  practised to dhyanic levels, they are known as “liberation of mind” (ceto,vimutti), or more fully, the
  liberation of mind by the immeasurable (or the immeasurable liberation of mind) (appamāṇā
  ceto,vimutti)
  
  ...
  
  The first three divine abodes—that is, the liberation of mind by lovingkindness, by compassion and
  by appreciative joy—can attain only up to the level of the third dhyana. Only the liberation of mind by
  equanimity can reach the fourth dhyana.
  
  From the Metta,sahagata Sutta (S 46.54), a few interesting details are worth nothing. The liberation
  of mind by lovingkindness (mettā ceto,vimutti) has “beauty” (subha) as it highest limit. “Beauty”
  here refers to any of the form dhyana (rūpa jhāna), while the term “beauty element, or beautiful element”
  (subha,dhātu), refers to both the dhyana and its object, namely, a dhyana arisen on the basis of lovingkindness
  (Pm 2:39).
  
  The Attha,sālinī, the Commentary on the Dhamma,saṅgaṇī, however, takes “the beautiful” here as
  referring to dhyana attainment through a colour device (kasiṇa) that is fully purified (DhsA 191). As
  Analayo notes, this gloss goes against the teachings of the Paṭisambhidā,magga (2009: 146 f).
  
  The liberation of mind by compassion (karuṇā ceto,vimutti) has the base of boundless space (ākāsâ-
  nañc’āyatana) is its highest limit. That is to say, dhyana attained by the liberation of mind through the cultivation of compassion can be used to attain to the first formless base or formless attainment (arūpa
  samāpatti).
  
  The liberation of mind by appreciative joy (muditā ceto,vimutti) has the base of boundless
  consciousness (viññāṇ’añc’āyatana) as its highest point, that is, it can be the springboard to attain the
  second formless attainment
  
  The liberation of mind by equanimity (upekkhā ceto,vimutti) has the base of nothingness (akiñcaññâ-
  yatana) as it highest base, that is, it can be a basis for focus leading up to the third formless attainment
  
  With such an attainment at its best, the practitioner will be able to attain non-return, but not arhathood,
  because he has yet to abandon all his remaining defilements. An important aspect of this practice
  is to remind ourselves that all such states are mind-made, and as such are impermanent and liable to ceasing.


Source: Introduction to Mettā Bhāvanā Sutta by Piya Tan


  The practice of Loving-Kindness Meditation can lead you directly to the experience of Nibbāna if you follow all of the Brahma Viharas: that is the practice of Loving- Kindness, Compassion, Sympathetic Joy and Equanimity. This is mentioned many times in the suttas (the original discourses of the Buddha). Many times other teachers will say that this practice alone doesn't directly lead the meditator to the experience of Nibbāna. And this is true. But, when Loving-Kindness Meditation is practiced as part of the Brahma Viharas then it will take the meditator to the fourth Jhāna or meditation level. This is where the Lord Buddha tried to have all of the students who practiced meditation get to. The fourth meditation level is where the meditator experiences deep states of equanimity.
  
  According to the suttas, there are three different paths that can be taken once the meditator reaches this level. They can take one directly to the experience of Nibbāna. We will not go into more detail at this time, because it may cause some confusion. But if you are interested, in having more information please start reading suttas like sutta 62 The Maharchulovada Sutta in the Middle Length Discourses of the Buddha. Or you can read sutta 27 The Culahatthipadopama Sutta in the same book. I sincerely hope that these meditation instructions are helpful to you and that by practicing in this way you will benefit greatly and lead a truly happy and healthy life.


Source: "A Practical Bare-Bones guide to Metta Meditation" by Bhante Vimalaramsi