So far in this 100 Days of Lovingkindness I haven’t said anything about the phrases we use in cultivating equanimity on the cushion, although in the guided meditation I posted the other week I suggested the words “May all beings find peace.”
In his “A Wise Heart,” Jack Kornfield suggests some beautiful phrases:
“May you learn to see the arising and passing of all things with equanimity and balance.
May you be open and balanced and peaceful.”
These remind us of a number of things. We’re reminded that equanimity includes an element of wisdom, which is where its peace comes from. Our deepest suffering comes from an inability to deal with impermanence, and from craving … Read more »
Sometimes I find it hard to write about equanimity. It’s hard to make an absence of reactivity sound interesting. There’s so much emphasis on not reacting to others suffering with aversion or to their happiness with craving, that it can sound like a rather dull and uncaring state. And even though I’ve been emphasizing that equanimity is actually love that is even-minded and free from reactivity, the emotional side of equanimity tends to get lost sight of.
So I’m going to try to stress some of the positive qualities of equanimity.
Upekkha (that’s what I’m calling “equanimity” or “even-minded love”) is a state of completely free and unbounded love, care, kindness, and compassion. It’s the … Read more »
The traditional term “near enemy” points to some spiritually unhelpful quality or experience that can be mistaken for a helpful quality or experience. The near enemy is a kind of counterfeit of what we’re actually aiming for, and it’s unhelpful because while the genuine article helps free us from suffering, the counterfeit doesn’t.
Each of the four practices we’re focusing on in our 100 Days of Lovingkindness — metta (lovingkindness), karuna (compassion), mudita (joyful appreciation), and upekkha (even-minded love) — collectively known as the divine abidings (brahma viharas) or the “four immeasurables” has a near enemy.
Buddhaghosa, a 6th century commentator, has the following to say about the near enemy of upekkha, or even-minded love, … Read more »
Buddhaghosa decribes the “far enemies” of equanimous love like this: “Greed and resentment … are its far enemies … for it is not possible to look on with equanimity and be inflamed with greed or be resentful simultaneously.”
He also says, “[Equanimity’s] function is to see equality in beings. It is manifested as the quieting of resentment and approval.”
Equanimity destroys greed (or approval) and resentment, and greed (or approval) and resentment destroy equanimity, and so they’re direct opposites or, as the tradition calls them, “far enemies.”
Equanimity is a state of neither approval nor disapproval, aversion nor craving. It’s a state of balance, calm, and peace. When it’s applied in relation to our own … Read more »
“There is never any need to get worked up or to trouble your soul about things you can’t control,” wrote Emperor and Stoic philosopher, Marcus Aurelius, in his Meditations. “These things are not asking to be judged by you. Leave them alone.”
I’ve described even-minded love (upekkha) as being love with insight. One thing that allows our love to be even-minded, or equanimous, is insight into impermanence.
Even-mindedness is a quality that accompanies all of the other brahmaviharas, which are the four qualities of lovingkindness (metta), compassion (karuna), joyful appreciation (mudita), and even-minded love (upekkha) itself. We need to have even-mindedness accompanying these other states because loving-kindness, compassion, and joyful appreciation each involve desires. … Read more »
As I discussed in the first post on upekkha, this word has several different meanings, although they’re all related.
It’s easy to forget that upekkha, or equanimity, is love. The word “equanimity” doesn’t sound very loving. It’s coldly Latinate, lofty, and remote, and doesn’t roll off the tongue easily. Few of us are likely to use the word in everyday conversation. The adjective, equanimous, is even worse! Even the Anglo-Saxon equivalents, “even-minded” and “even-mindedness,” don’t convey any sense of love, or kindness, either. But upekkha is a form of love.
The word in Pali or Sanskrit is from a root īkś, which means “to look upon,” along with a prefix upa-, which can mean many things, but which almost always connotes a sense of closeness, as in upaṭṭhāna (attending) and upakiṇṇa (covered … Read more »
This is one of the guided meditations that I led recently in a Google+ Hangout.
This particular one is a guide to developing the quality of equanimity (upekkha), or evenmindedness. There’s an introductory talk in which I outline four different uses of the term equanimity, and then I guided the class through an approach to meditation in which we lose our sense of separateness, so that there’s an element of anatta (not-self) brought into the practice before we begin to cultivate lovingkindness.
The practice also brings together mental stillness and non-reactivity, and metta, or lovingkindness. It’s important to remember that “even-mindedness” (or equanimity) is actually “even-minded love” or “equanimous love” and isn’t a state of … Read more »
The fourth of the series of practices we’ve been exploring in this 100 Days of Lovingkindness is evenmindedness, which is more often translated as equanimity. The Pali word for this is upekkha, and in Sanskrit (Pali’s big sister, so to speak) this is upeksha.
The word upekkha actually covers a number of distinct but related qualities, with the common factor being non-reactivity. Here are three ways the Buddha talked about equanimity — and that’s before we talk about the practice of equanimity as a brahmavihara (the brahmaviharas, or divine abidings, beingthe four practices we’re exploring over this 100 days).