Equanimity, Suffering, and Resilience
It is said that equanimity (Pali – upekkha), the seventh factor of enlightenment and the tenth perfection, is an end-product of life-long personal practice in meditation and/or meditative yoga. It is about “walking the walk.” Some practitioners note that equanimity is the foundation for other helpful states of mind and body. It builds on loving kindness, compassion, generosity and other positive human traits and behaviors. 
It is called an anchor, an anchor that protects us from the random ups and downs of samsaric life. Equanimity helps us to “see” more clearly, thus enabling us to respond to challenging causes and conditions without reactive emotional dysregulation. Ultimately, being in longer periods of equanimity also frees our minds, hearts, and souls from afflictive emotions and experiences. We may learn to handle pain, blame, and loss in a more balanced manner, and we may learn not to attach too strongly to pleasure, praise, and personal benefits. Yes, it is a strong sign of a mature person in a matter practice; it signifies emotional and spiritual maturity. It is the best “Way.”
Today our nation and the world appear to be in a chaotic downward spiral, with so many serious problem to solve and so few minds working together to solve them. In some ways the end product of this turmoil, fear, and hatred becomes another form of deep human loss – very significant loss. I suggest that to be in your best possible 
position to take on the losses we face, we need to become experts in pursuing mindful Right Action. To do so, we must be regular practitioners of mindfulness – mindfulness in its more structured forms. We must live it! This process includes our own self-care: regular meditation and/or yoga, exercise, healthy diet, healthy sleep, and healthy relationships. With the skills and strengths that come from such a regimen of self-care, we are better prepared to adapt, cope, and respond well to emotionally challenging causes, conditions, and situations. Be strong in your contemplative mindfulness; find and use your personal inner strengths; and, follow your deep values as well as personal aspirations. Remain active in your pursuit of equanimity, emotional stability, resilience, and become a much happier person. Part of this process of renewal is to give generously to others. Try not to forget this fact.
It is up to you! Stay the same, or become healthier and happier. One wonderful way to do these great things is to practice mindfulness on a regular basis – any form of mindfulness – meditation, yoga, qigong, tai chi, forest bathing with walking meditation, etc. In their new book, C. Feldman and W. Kuyken remind us that mindfulness practice brings us confluence and convergence with all worldly experiences. Mindfulness is a 
way of life, a way to experience being in all its pleasant, neutral, and unpleasant realities. Their work integrates fully modern clinical psychology and the ancient wisdom of Buddhist psychology. The process echoes The Four Noble Truths: What causes human suffering? Is there a way to end human suffering? What role does mindfulness, especially meditation play in this process? What makes up the path to transformation from suffering to happiness?
I hope these words are helpful to you, and that you actively pursue equanimity for yourself. Review The Four Noble Truths and The Eightfold Path to begin your journey to transformation.
For more information refer to Feldman, C. and Kuyken, W. (2019). Mindfulness: Ancient Wisdom Meets Modern Psychology. New York: Guilford Publications.
Anthony R. Quintiliani, PhD., LADC
From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton Sangha
Author of Mindful Happiness
reality of no-self, or a static, permanent and inherent self is a core teaching of Buddhism; however, humans do experience life in Samsara via their perceived self – the experiencer of events and circumstances. Sensory awareness and mental formation make our realities. It is important to know yourself well, thus it is important to go deeper and deeper into the sources of your self-experiences. Negative emotions and feelings cause great suffering; fears and internal turmoil prevent happiness. To move beyond suffering, we need to understand and experience self-compassion and self-love. Our best hope may be the regular practice of 
tension leaving our mind and body. This alone may enable one to experience waves of deep relaxation and peace of mind. However, this first stage is simply preparation for other yoga nidra techniques. If practice time is extended, sometimes people experience a drop in body temperature.
that when we die the essence but not the ego lives on into new experiences. Karma and re-birth are givens in this spiritual view. Our tissue and bones, all our atoms and molecules of body-mind decompose. Eventually we return to the earth as elements, carbon dioxide, and water. The mind is purely a biologically (bio-chemical) function of existence, of being in this world. It cannot be permanent, so neither can we. The mind is a n integration and response to experiences coming into us from our sense-doors. And the ego, well that goes away along with the rest of us. The confusion that sometimes exists about being alive in this contemporary world versus living on an another or other form/s is challenging to many people. The Buddha did not deny that we exist in this samsaric world; he placed greater emphasis, however, on our spiritual, moral, and ethical development. On his death-bed he reportedly noted to his followers that everything is transient, so personal attachment to anything (people, places, things, experiences) is not recommended. This is not nihilism, nor is it some form of adverse nothingness. He called to his followers to know their own true self, and to follow the dharma in all life’s experiences. If all things are impermanent, then so is our pain and suffering. And yes, so is our joy and happiness. When unhelpful thoughts and emotions dominate, take refuge in The Buddha, The Dharma, and The Sangha. So what does this imply in day-to-day challenges of living? Below I have noted a few Zen Buddhist practices that may be helpful to you – Buddhist or not.
cognitions and emotions from the past, we need to move to the present moment and be there in calmness and safety. Of course other interventions are required when psychosis, intoxication, or extreme emotional dysregulation occur; meditation is not the recommended response in these conditions. One of the best ways to introduce your clients to meditation is to simply allow a gentle focus on the breath, just as it is. Relaxation-focused manipulation of the deep breath, especially for client with untreated trauma and polyvagal complications, may lead to the opposite effect – stimulating anxiety. Once your client can focus gently on her/his breath and benefit from brief exposures, he/she may be ready for brief meditations.
hold your head in a relaxed and level position. Now loosen your jaw and notice. Practice releasing any tension that you may be carrying in your throat. Let it go very gently, and open up your throat. Now bring attention to the area of your heart center, and imagine a warm, glowing, gentle inner light there. Notice the feeling. Allow it to nurture you. To end simply be with your natural breath; after a few breaths, allow it to bring you to full attention. This meditation is over.