Abstract
A recent surge of interest in equanimity as an important and transformative dimension of the cultivation of mindfulness can benefit from discerning different types of equanimity recognized in the Buddhist traditions, such as between equanimity as a divine abode or immeasurable and equanimity as the absence of compulsive reactivity by way of likes and dislikes. In order to provide an early Buddhist background to a more fine-grained understanding of the construct of equanimity, the present article surveys key passages on equanimity in their relationship to mindfulness.
Highlights
The last part in the above description refers to the removal or the overcoming of greed and sadness, which can be understood as a counterpart to the notion of mindfulness as nonjudgmental (Anālayo 2019a)
The suggested correlation would thereby highlight a basic dimension of mindfulness practice in the establishment of equanimity, which in the present context stands for the ability to remain equipoised with whatever arises, without giving in to immediate evaluations and reactions under the influence of likes and dislikes
The above passages convey that equanimity, in the sense of interpersonal impartiality toward others, requires mindful monitoring in order to decide if a more appropriate way of dealing with a particular situation is perhaps rather by arousing compassion. In addition to this monitoring function of mindfulness, the meditative radiation of these four divine abodes or immeasurables can rely on mindfulness (Anālayo 2019b), so that abiding in equanimity in the form of interpersonal impartiality as such has a natural relationship to mindfulness
Summary
The relationship of equanimity to mindfulness has received increasing attention in recent times, leading to a range of interesting conceptualizations of equanimity and related suggestions. 356), equanimity “can be defined as an even-minded mental state or dispositional tendency toward all experiences or objects, regardless of their origin or their affective valence (pleasant, unpleasant, or neutral).”. In this way, “a primary ‘signature’ of equanimity is in the temporal domain, in the form of a more rapid disengagement from initial emotional response and faster return to baseline” 10) reasoned that mindfulness practices “may lead to a de-automatisation of the relationship between stimuli and affective evaluations This de-automatisation of emotional processing could lead to more neutral reactions to emotional stimuli – or in other words, to equanimity.”. The cultivation of mindfulness and equanimity could be visualized as involving a dynamic interrelationship, where each of these two constructs supports and enhances the other
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a call
