The four sublime states

Buddha spoke often of the four states of mind as the four brahma-vihara, ie divine or god-like residence, sublime and superb mansions, in which the mind reaches out into the beyond, to the immeasurable world of living things, and covers them all in these endless emotions. These four "sublime states" are: loving kindness, compassion, sympathetic joy and equanimity.

They are regarded as the ideal underlying the ideal forms of behavior towards all living beings. Great healer of social tension and conflict, the organizers of harmony and cooperation, they are a powerful antidote to the harmful effects of hatred, cruelty, envy and partiality, so common in modern life. In this brochure, Nyanaponika venerable Thera, one of the major exponents of the Buddhist teachings of our time, our attention is a series of reflections on the four sublime states, examining them individually and in their subtle and complex relationships. Although it is small in size, this booklet is one of the most inspiring and fascinating essays about Dhamma that appeared in our time.

Introduction

In the teachings of the Buddha had four sublime states of mind:

love, or loving-kindness (metta);
compassion (karuna);
Sympathetic Joy (Mudita);
equanimity (upekkha).

In Pali, the language of the Buddhist scriptures, these four states are known as brahma-vihara. This term can be put into words "excellent, high or exalted state of mind," or otherwise "brahmopodobnye, godlike or divine status, the home."

They say that these four settings "excellent" or "elevated" because it is the right, the ideal way of behavior in relation to living things (Samma sattesu patipatti). In fact, they provide an answer to all situations arising from social contact. This is a great stress remover, the great peacemakers in social conflicts and the great healers of wounds received in the struggle for existence. They eliminate the social barriers are harmonious communities, awaken slumbering magnanimity and long forgotten, revive long-abandoned joy and hope, promote human brotherhood, and to oppose the forces of selfishness.

Brahma-viharas are incompatible with a hating state of mind, and this is their relationship with Brahma, the divine but transient ruler of the high heavens in the traditional Buddhist view of the universe. In contrast to many other representations of the deities in the East and the West, which, according to their own followers, show anger, rage, jealousy and "righteous indignation," Brahma is free from hatred and claim that those who diligently to develop the four sublime states with behavior and meditation becomes brahma itself, ie equal to Brahma. If these qualities will become the dominant influence in his mind, he will be re-born in the related worlds in Brahma. Therefore, these states are called "god-like", "brahmopodobnymi."

They are called Vihara, ie "Resident", because they have to be the residence, where we feel "at home", and they should not be left only to be rare and brief visits, which will soon be forgotten. In other words, our minds must be completely soaked them. It is necessary that these states have become our inseparable, inseparable companions, and we need to treat them with care in all his public actions. Says Metta Sutta, or "Song of Loving Kindness":

Standing, walking, sitting, lying down,
Whenever he feels free from fatigue,
Let him well established in this care;
Here, it is said, and is the abode of the gods.

These states — love, compassion, sympathetic joy and equanimity — also known as appamannya, "boundless state" because of its excellence and in their true nature, they should not be narrowed to a limited scope of such creatures, which they spread . They should not be exclusive; they must be impartial, unrelated ideas. A mind that has reached this limitlessness brahma-viharas, will not entertain a national, racial, religious or class hatred.

But, undoubtedly, it will be difficult to implement this boundless use a deliberate effort of will and consistently to avoid any kind of addiction, any of its extent, if these actions are not rooted in a strong relationship with the natural setting of the mind. To achieve this, we often have to use these four qualities not only as principles of behavior and thought objects, but also as objects of methodical meditation. This meditation is called brahma-vihara-bhavana, ie meditative development sublime states. Its practical aim is to use these sublime states reach higher stages of concentration of the mind, called jhana, or meditative absorption. Each of the meditations on love, compassion, sympathetic joy and can make the achievement of the first three states of absorption, while the meditation on equanimity will result only in the fourth jhana, in which equanimity is the most significant factor.

Generally speaking, persistent practice of meditation will have two crowning result: First, it will make these four qualities to plunge into the heart, so that they become spontaneous plants that are hard to break, and secondly, it will identify and strengthen their unlimited distribution, deploy them comprehensive scope. In fact, the detailed instructions given in the Buddhist scriptures to practice these four meditations are clearly designed to continually expand the immensity of the sublime states. They systematically destroy all obstacles that restrict the use of these properties by individuals or places.

In these meditative exercises choice of the people targeted by the thought of love, compassion, sympathetic joy and goes sequentially from the easier to the more difficult. For example, meditating on loving kindness, we start with the desire for their own well-being, using it as a starting point for the gradual expansion of the "How do I want to be happy and free from suffering, for it is a creature, may all beings be happy and free from suffering ! " Then, we extend the idea of loving-kindness to the person to whom feel the respect and love, for example, any teacher, then hot favorite people, indifferent to, finally, to the enemies, if they are, or unpleasant people. Since this meditation is to the welfare of living, we should not vote for her people who are dead should also avoid people's choices in relation to which we can feel sexual desire.

Once we were able to cope with a difficult task — to send your thoughts of loving-kindness to us unpleasant people — then we need to "break the barrier," Sim-sambheda. Without making any distinction between the four types of people, we need to Distribute evenly on them their loving kindness. At this point, we come to the practice of higher stages of concentration: the emergence of mental reflected image patibhaganimitta, upacara samadhi, further progress will lead to Appa, full attention the first jhana, and then to higher jhanas.

For spatial distribution practice begins with the people in our immediate environment, such as the family, then it is extended to the neighbors house, on the street, the city, the country, in other countries and the whole world. In the "expansion areas" our idea of loving kindness goes first to the east, then to the West, to the North, the South, the intermediate directions — to the zenith and nadir.

The same principles apply to the meditative practices of the development of compassion, sympathetic joy and equanimity, with due variations in the selection of people. A detailed description of the practice can be found in the text (see Visuddhimagga, gl.IX).

The supreme goal of achieving these jhanas, opening Brahma Vihara, is to create a state of mind that can serve as a solid basis for liberating insight into the true nature of all phenomena, which are impermanent, subject to suffering and nesubstantsionalny. The mind has attained meditative absorption due to elevated states will be clean, quiet, solid, focused and free of gross selfishness. Thus he will be well prepared for the final liberation of labor, which can be completed only by revelation.

The preceding notes show that there are two ways of developing these sublime states: first, through the practical behavior and proper orientation of thought, and secondly, due to the methodical meditation, which has to absorb. Each method will be useful for both. Methodical practice of meditation helps to love, compassion, sympathetic joy and equanimity to be spontaneous manifestations. It will help make the mind more stable and calm in opposition to the many stimuli of this life, which drives us to maintain these four qualities in thoughts, words and deeds.

On the other hand, if our practical behavior is increasingly controlled by these exalted state, the mind will feed less bitterness, tension and irritability, which often echoes subtly invade the hours of meditation and form there, "impeding the agenda." Our daily lives, our everyday thinking has a strong influence on the meditative mind, and only if the gap between them will be hard narrowing the opportunity for lasting progress in meditation, to achieve the highest goal of our practice.

Meditative development sublime states helps re-thinking of their qualities, they cause the beneficial effects and the dangers of the opposite qualities. As the Buddha says: "That man has long been considered, as long speculates — this will weigh his mind, will gravitate to this."

 
The main piece of the four sublime states
(From the sermon of the Buddha)

I.
Here, monks, a disciple dwells, penetrating one direction his heart full of loving-kindness, that, as it penetrates the second, third and fourth line, as above, below and around, he stays, getting as much as your heart all over the world and evenly, his heart full of loving kindness, abundant, increased to a large size, immeasurable, free from hatred and suffering.

II.
Here, monks, a disciple dwells, penetrating one direction his heart full of compassion, like that penetrates the second, third and fourth line, as above, below and around, he stays, getting as much as your heart all over the world and evenly, a heart full of compassion, abundant, increased to a large size, immeasurable, free from hatred and suffering.

III.
Here, monks, a disciple dwells, penetrating one direction his heart full of sympathetic joy, like it penetrates the second, third and fourth line, as above, below and around, he stays, getting as much as your heart all over the world and evenly, his heart full of sympathetic joy, abundant, increased to a large size, immeasurable, free from hatred and suffering.

IV.
Here, monks, a disciple dwells, penetrating one direction his heart full of equanimity, like it penetrates the second, third and fourth line, as above, below and around, he stays, getting as much as your heart all over the world and evenly, his heart full of equanimity, abundant, increased to a large size, immeasurable, free from hatred and suffering.

(Digha Nikaya, 13)

Reflections on the four sublime states

1. Love (metta)

Love without desire to possess, and she knows full well that in the highest sense there is no possession, no one who has, it is the highest love.

Love without the words and thoughts of "I" and she knows full well that this so-called "I" — is an illusion.

Love without choice and without exception, and she knows full well that to act in accordance with the selection or rule out — then create the opposite of love: dislike, disgust and hatred.

Love embraces all creatures — large and small, far and near, whether they are on land, water or air.

Love is impartial, it embraces all living creatures — and not only those that are useful to us, pleasant and fun.

Love embraces all beings, be they noble or low intelligence, good or evil. Noble and kind covered by it because love is flowing to them spontaneously. Existing low and evil mind included in it because it is those who are most in need of love. Perhaps many of them the seed of kindness died because there was no increase in its heat, because it died from the cold in a world without love.

Love embraces all beings, and she knows that we are all — fellow journey through the circle of existence, that we are all subject to the same law of suffering.

Love — but not the flame of sensuality that burns, scorches and tortures, which brings upon man more wounds than heal them, and now it is flashing, and the next moment the flame is extinguished, leaving behind a more cold and lonely than it felt before .

It is rather the love that rests on being sick like a gentle but firm hand, is always the same in his compassion, without hesitation, to any impartial justice, which it meets. Love, which is comforting coolness to those who burn the fire of suffering and passion, which is a life-giving warmth for abandoned in the cold desert of loneliness, for those who are shivering in the cold of the world devoid of love, for those whose hearts have been allowed to empty and dry due to repeated calls for help because of the deepest despair.

Love, which is a supreme nobility of heart and intellect which knows, understands and is willing to help.

Love, which is the power and that gives strength — this is the highest love.

Love that enlightened called "liberation of the heart," "the highest beauty", this is the highest love.

And what is the highest manifestation of love?

Show the world the path leading to the end of suffering, the path specified, the passed and executed to perfection by Him, the Exalted, the Buddha.

2. Compassion (karuna)

This world is suffering. But in most people's eyes and ears are closed. They do not see a continuous stream of tears flowing through the whole life, and they do not hear the cry of the suffering of the world constantly filled. Their own small sadness or joy rejector their eyes, make deaf ears. Related selfishness, their hearts become frozen and narrow. Frozen and narrow, as they will be able to seek a higher purpose, to understand that just getting rid of selfish passion will make their own freedom from suffering?

That compassion removes heavy barrier, opening the door to freedom, makes the narrow heart wide as the world. The compassion of the heart removes inert cargo paralyzing burden: it gives wings to those who are attached to the lowlands of the self.

Due to the fact of suffering compassion remains a living presence in our minds, even in those times when we are free from it personally. It gives us the experience of suffering, thus strengthening us in order for us to meet him prepared when they come upon us.

Compassion brings us to his fate, showing us the lives of others, often much more severe than ours.

That's an endless caravan of living beings, humans and animals are burdened with sadness and pain! At each of them, we also carried in the past in order immeasurable rebirth. Look at it — and open your heart to compassion!

And this bitterness may well again be our destiny! He who is devoid of compassion, one will cry about it. If there is no empathy for others, it will have to buy with their own long and painful experience. This is the great law of life. Knowing this, go take care of yourself!

Living beings are immersed in ignorance, lost in delusion, rushing from one state to another, not knowing the real reason, not knowing how to escape from it. This insight into the general law of suffering is a true basis of our compassion, not some isolated fact of suffering.

Therefore, our compassion will also include those who at that moment may feel happy. In their current actions, we foresee the future state of their suffering — and in this scene occurs compassion.

Compassion is the wise man does not make him a victim suffering. His thoughts, words and deeds are full of pity. But his heart does not fluctuate; unchanged it remains serene and calm. How else could he be able to help?

Yes, there is compassion in our hearts! Compassion, which is a sublime nobility of heart and intellect which knows, understands and is willing to help.

Compassion, which is the power and which gives the force — is the highest compassion. And what is the highest manifestation of compassion?

Show to the world The path leading to the end of suffering, the path specified, the passed and perfectly comprehend Him, the Exalted, the Buddha.

3. Sympathetic Joy (Mudita)

Not only compassion, but also of joy together in other open your heart!

Indeed, the low share of happiness and joy that falls beings! Whenever it comes to a bit of luck, then you can be happy that at least one ray of joy penetrated the darkness of their lives, scattered gray and gloomy mist shrouding their hearts.

Your life will be enriched by joy because you share the joy with others, as if it were your own. Have not you ever watched in moments of happiness changing facial features as they become bright with joy? Have not you ever noticed how the joy encourages people to noble aspirations and actions beyond their normal capacity? Is this an experience not to fill your own heart joyful bliss? In your power to expand that experience sympathetic joy, causing happiness in others, bringing them joy and comfort.

We will teach people the true joy! Many have not learned it. Although life is full of sorrow, it also contains the source of happiness and joy, unknown to most people. Let us teach people to look for and find true happiness within themselves, to rejoice with joy to others! We will teach them the joy to deploy more lofty heights!

Noble and lofty personality no stranger Science and Spirituality. Sometimes mistakenly believe the teachings of Buddha doctrine, spreading melancholy. Dhamma is far from this, it step-by-step guide to more and more pure and exalted joy.

Noble and sublime joy — a helper on the way to the extinction of suffering. Not the one who suppressed grief, and he who has joy, finds that serenity, leading to a contemplative state of mind. And only a serene and collected mind can find liberating wisdom.

The more elevated and noble joy of others, the more justified will be our sympathetic joy. The reason for our joy with others — it is their noble lives, providing their happiness here and in the afterlife. More noble reason for our joy with others — it is their faith in the Dhamma, their understanding of the Dhamma, their adherence to the Dhamma. We give the same help them Dhamma! We will fight to become more and more able to provide such assistance, and yourself!

Sympathetic Joy means sublime nobility of heart and intellect which knows, understands and is willing to help.

Sympathetic joy, which is the power and which gives power — it is the highest joy.

What is the highest manifestation of sympathetic joy?

Show the world the path leading to the end of suffering path specified, the passed and comprehend Him, the Exalted, the Buddha.

***

4. Equanimity (Upekkha)

Equanimity — a perfect, unshakable balance of mind [poise, equanimity of mind], rooted in insight.

Looking at the world around us and look into your own heart, we can clearly see how difficult it is to achieve and maintain a balance of mind.

Peering into life, we see how it is constantly moving between the opposites, the rise and fall, success and failure, loss and gain, praise and blame. We feel like our heart responds to all this happiness and sorrow, delight and despair, disappointment and satisfaction, hope and fear. These waves take us up and throw us down, and we find no rest before once again in possession of a new wave of emotions. How can we expect that we will find support on the crest of a wave? How can we build in our lives of this, always restless ocean of existence, if not on the island of equanimity?

A world where the small portion of happiness, designed for living things, a highly reliable secure after many disappointments, setbacks and defeats;

World where only the courage to start again, again and again, promises success;

A world where scanty joy grows of illness, separation, and death;

A world where creatures that were a moment ago related to us sympathetic joy, the next moment in need of our compassion — this world needs equanimity.

But we kind of equanimity required should be based on vigilant presence of mind, not on indifferent lethargy. It must be the result of hard, well-planned educational, not a random outcome of a passing mood. But equanimity would not deserve its name, if it was made fresh and new efforts. In that case, of course, would have been weakened and eventually would be defeated by the vicissitudes of life. However, the true equanimity must be able to meet all these ordeals, revive its strength from internal sources. She will have this power of resistance and self-renewal only if it is rooted in insight.

And what is the nature of this insight? This is a clear understanding of how there are all these vicissitudes of life, and an understanding of our own true nature. We need to understand that a variety of experiences, we are exposed to, are the result of our kamma — our actions in thought, word and deed, committed in this life and in previous lives.

Kamma — is the womb from which we come, kamma-yoni, and whether we like it or not, we are inalienable "owners" of our actions, kamma-bedwetter. But as soon as we perform some action, our control over it is lost, it will forever remain with us and inevitably returns to us as our rightful inheritance, kamma-dayada. Nothing happens to us not from the "outside" of a hostile world, a stranger to us, everything is an outcome of our own mind and actions. Since this knowledge frees us from fear, it is the first foundation of equanimity. When all this, drop down to our lot, we find only ourselves, why should we be afraid?

If, however, fear or uncertainty do occur, we know the refuge where you can get relief: it is our good deeds, kamma-patisarana. If we accept this shelter within us any confidence and courage — confidence in protective effect of good deeds done in the past, the courage to do more good deeds right now, this minute, despite the opposition of the difficulties of our present life. For we know that the noble and selfless actions provide us the best protection from the heavy blows of fate, that the best defense against heavy blows of fate that do good deeds never too late, that for them there is always the right time. If this is the perfect refuge from the world of good deeds and avoiding evil is firmly established within us, we feel one with confidence: "More and more, stop the misery and evil rooted in the past. And this real life — I'm trying to make it spotless and clean. What else can bring the future, if not increase good? " And because of this belief our minds will become serene, we will have the energy of patience and equanimity to patiently apply to all of our current enemies. Then our actions become our friends, kamma-bandhu.

In the same way all the various events of our lives, the results of our actions, too, will be our friends, even if they bring us sorrow and pain. Our actions come back to us in this appearance, which often leaves them unrecognized. Sometimes our actions come back to us in a special relation to other people, sometimes — as a full twist in our lives, and often results go against our expectations or against our will. Such experiences show us the consequences of our actions, which we did not foresee, and they give the appearance of a semi-conscious motives of our past actions, we tried to hide even from themselves, covering their various pretexts. If we learn to see things in this light, and read the messages sent by our own experiences, while also suffering will be our friend. This one will be harsh, but the truth, and he will act in good faith, will teach us the most difficult — the knowledge of themselves, will warn against depths to which we are moving blindly. Looking at suffering as his teacher and friend, we have a better and more successful it will withstand impact with equanimity. Therefore, the doctrine of kamma will give us a strong impetus for their own liberation from kamma, from those acts, which again and again throw us into suffering rebirth. We have there an aversion to our own passions, to our belief, our tendency to create situations that are a test of our strength, our resistance and our equanimity.

The second insight into what must be based on what equanimity — is the Buddha's teaching that "no self", anatta. This doctrine shows that, in the highest sense of the actions are not performed by a "I", and their results are not affected by any "I," we can not talk about something, "his own." It is this misconception "I" creates suffering and prevent equanimity or violating it. If one or the other is subjected to censure our quality, we think: "I condemn" — and equanimity is shaken. Where a work is not possible, we think, 'My job has failed, "- and equanimity is shaken. If wealth is lost when people leave our favorite, we think, 'That was mine, it took "- and equanimity is shaken.

To approve equanimity as an unshakable state of mind, we need to leave all thoughts of possession, the thought of "his" starting with small things, attachment to which we so easily escape, and gradually working, to reach objects and purposes of the possession, which attracted all our heart. We also ought to keep even the semblance of such thoughts, all egoistic thoughts of "Me", starting with a small part of the personality, with the quality of lesser importance, with small weaknesses that we are clearly visible, and gradually working, get to those emotions and disgust that considered as the center of your being. So one should practice non-attachment.

To the extent that we retain the idea of "my" or "me" coolness comes into our hearts. For how can something that we consider alien and empty of the "I" has aroused excitement because of sensuality, hatred or sadness? Thus the doctrine that there is no "I" will be our driver on the way to liberation, on the way to a perfect equanimity.

Equanimity — the crown and the highest point of the four sublime states. But should not be understood in a way that equanimity is the negation of love, compassion, sympathetic joy, and that it leaves them behind as inferior. On so far — equanimity incorporates them and completely permeates them just as they are completely pervade perfect equanimity.

 
The relationship between the four sublime states

Then how do these four sublime states pervade and permeate each other?

Boundless love guards compassion from becoming biased, lets her make distinctions, to select and exclude, so it protects it from bias or aversion to the excluded party.

Love said his equanimity unselfishness, his boundless nature and even his passion. For also passion, transformed and controlled, is a part of a perfect equanimity, strengthening its force acute insight and reasonable restraint.

Compassion does not love and sympathetic joy to forget that even though they are both enjoying a temporary and limited happiness, or give it to each other, at this time and in this world there are the most terrible state of suffering. It reminds them that their happiness coexists with immense grief that may be standing right outside the door. It is the memory of the love and sympathetic joy, that in the world there is more suffering than they can help, that after terminate the relief, sadness and pain will no doubt arise again as long as the pain will be completely and eradicated when the Nibbana. Compassion does not allow that love and sympathetic joy shut from the wide world, limited to narrow its sector. Compassion prevents cessation of love and sympathetic joy in a state of self-satisfaction of complacency within the jealously guarded petty happiness. Driven by love and compassion compels her to expand its sphere, it moves the sympathetic joy and encourages him to seek a new food. Thus it helps them both grow in a truly limitless state appamannya.

Compassion guards equanimity from falling into the cold indifference, keeps it from indolent or selfish isolation. Until then, until it reaches the perfect equanimity, compassion compels her again and again to engage in the battle of the world, she was able to pass the test, hardened and strengthened.

Sympathetic Joy keeps compassion overwhelmed at the sight of the suffering of this world, keeps it from absorbing this suffering to the exclusion of all else. Sympathetic Joy removes tension of mind, soothes painful burning compassionate heart. It keeps compassion of aimless melancholy reflections on barren sentimentality that simply weakens the heart and mind and destroys it. Sympathetic joy develops compassion into active sympathy.

Sympathetic joy equanimity gives a soft serenity that softens its apparent severity. It's a divine smile on the face of the Enlightened, a smile that remains in spite of the deep knowledge of the suffering of this world, a smile that gives comfort and hope, courage and confidence, "open wide the doors to liberation," — so say about it.

Equanimity, rooted in insight — is a leading and deterrent for the other three sublime states. She shows them the direction that should be taken, she sees to it that they were going in that direction. Equanimity guards love and compassion from dispersion in a futile quest, and of false paths in the maze of uncontrolled emotion. Equanimity, is an alert for the ultimate goal of self-control does not allow sympathetic joy met modest results and forget the original purpose for which we should strive.

Equanimity, which means having a balanced mind, gives a level of love, unwavering courage, steady and unwavering courage, giving her the ability to directly meet the horrifying abyss of suffering and despair, which again and again confront boundless compassion. For the active side of compassion equanimity is calm and steady hand driven wisdom — a must for those who want to practice the difficult art of helping others. And here again equanimity means patience, patient loyalty labor compassion.

In these and other ways we can say that imperturbability — the crown and the highest point of the other three sublime states. The first three, if they are not associated with serenity and insight, can wear out due to lack of a stabilizing factor. Isolated without the support of virtue in another capacity, or gives them the right hardness and flexibility, often degenerate into own unique flaws. For example, without the energy of loving kindness and insight could easily collapse to a mere sentimental goodness of weak and unreliable nature. Moreover, as part of the isolated virtues may take us in the opposite direction to our original objectives, as well as the welfare of others. It is solid and well-balanced character of the person connects isolated virtues into an organic and harmonious whole, within which single quality evince their best appearance and avoid the traps of their respective weaknesses. And this is the very function of equanimity, the way it promotes the ideal relationship between all four sublime states.

Equanimity — this is a perfect, unshakable balance of mind, rooted in insight. But in its perfection and its unshakable nature equanimity is never dull, heartless and cold. Its perfection is not a consequence of the emotional "emptiness", it is a consequence of a "complete" understanding of completeness in itself. Her unwavering nature is not dead stillness, cold stone, is the manifestation of the highest power.

Then how is perfect equanimity and firm?

It destroyed everything that causes congestion, eliminate all restrictive, destroyed, that creates problems. Gone whirlpool of emotions and aimless chatter of the mind. Freely flowing calm and majestic stream of consciousness, pure and radiant. Watchful care, sati, harmonized warm faith saddha with heartfelt urgency wisdom pannya, it results in a balance willpower virya, and peace of mind, samadhi, and the five inner qualities, Indra, rose in the internal force of the ball, which is not may again be lost. They can not lose, because they are not lost in the maze of this world of samsara, the endless ambiguity of life, papancha. These internal forces emanate from the mind and act in the world, and under the leadership of the care they never bind and return the same. Love, compassion, sympathetic joy and continue to bleed out of the mind and act upon the world, but under the leadership of equanimity they never apprehended and returned unabated and without spot.

Thus, there is no decrease in arahata vacated when he gives, and he does not become poorer, for others the wealth of his heart and mind. Arahat is like a clean, well-carved crystal, devoid of spots, it fully absorbs all the light rays and sends them back, reinforced by the energy of its concentration. Rays can not tarnish their various crystal colors, they can not penetrate its hardness, nor thwart his harmonic structure. In its unadulterated purity of the crystal remains unchanged. "Like all the threads in the world flow into the great ocean, and all the waters of the sky fall into it rain, but we should not see an increase or decrease of the great ocean" — so is the nature of holy equanimity.

Holy equanimity, or how we could also express this phenomenon — arahat endowed holy equanimity, is an inner center of the world. But we need to better distinguish it from countless inner center of the visible in limited areas, in other words, their so-called personalities, control laws, and the like. All of them — only the visible, because they are no longer centers whenever their spheres, obeying the laws of impermanence, undergo a total alteration of the structure, so that their center of gravity, material or mental, is moved. But the inner center arahata unshakable equanimity, because it is immutable. But he is unchangeable, because nowhere is bound:

The Master says:

"For one who is bound, there is a movement, but for someone who is not attached, no movement. Where there is no movement, there is silence. Where there is silence, there is no desire. Where there is no desire, there is no joining or leaving. Where no parish , no care, no appearance or disappearance. Where there is no appearance or disappearance, neither this nor the other world, neither the intermediate state. Truly, this is the end of suffering. "

(Udana, 8, 3)

Category: People, psychology, health

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