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
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
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
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