Read Summary of Equanimity
- 1 What is Equanimity?
- 2 Why is Equanimity Important
- 3 How to Cultivate Equanimity
- 4 More
What is Equanimity?
Equanimity: immutable peace and calm. 
Samata means a wide universal peace, calm, equanimity, an equal feeling of all in the Divine. 
Equality is to remain unmoved within in all conditions.
The equality of the soul is a psychological thing. It is the power to bear all happenings, good or bad, without being sad, discouraged desperate, upset. Whatever happens, you remain serene, peaceful.
The other is the equality in the body. It is not psychological, it is something material; to have a physical poise, to receive forces without being troubled.
The two are equally necessary if one wants to progress on the path. And other things still. For example, a mental poise; such that all possible ideas, even the most contradictory, may come from all sides without one's being troubled. One can see them and put each in its place. That is mental poise. 
Equality means a quiet and unmoved mind and vital; it means not to be touched or disturbed by things that happen or things said or done to you but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, anger and sensitiveness and pride as well as desire and the rest, not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full and perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements. 
Equality is the chief support of the true spiritual consciousness and it is this from which the sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance,—though undoubtedly a settled equality immensely extends, even illimitably, a man's power of endurance and forbearance. 
An important point: equality does not mean indifference.
Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate,—far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit. 
A perfect spiritual equality is the one true and infallible sign of the cessation of desire,—to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. It is not a mental quiet, aloofness, indifference, not an inert vital quiescence, not a passivity of the physical consciousness consenting to no movement or to any movement that is the condition aimed at, though these things are sometimes mistaken for this spiritual condition, but a wide comprehensive unmoved universality such as that of the Witness Spirit behind Nature. For all here seems to be a mobile half-ordered half-confused organisation of forces, but behind them one can feel a supporting peace, silence, wideness, not inert but calm, not impotent but potentially omnipotent with a concentrated, stable, immobile energy in it capable of bearing all the motions of the universe. This Presence behind is equal-souled to all things: the energy it holds in it can be unloosed for any action, but no action will be chosen by any desire in the Witness Spirit; a Truth acts which is beyond and greater than the action itself or its apparent forms and impulses, beyond and greater than mind or life-force or body, although it may take for the immediate purpose a mental, a vital or a physical appearance. It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, prāṇamaya puruṣa; it is a projection of the Divine Purusha into life,—tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe. 
Active & Passive Equanimity
It will appear from the description of the complete and perfect equality that this equality has two sides. It must therefore be arrived at by two successive movements. One will liberate us from the action of the lower nature and admit us to the calm peace of the divine being; the other will liberate us into the full being and power of the higher nature and admit us to the equal poise and universality of a divine and infinite knowledge, will of action, Ananda. The first may be described as a passive or negative equality, an equality of reception which fronts impassively the impacts and phenomena of existence and negates the dualities of the appearances and reactions which they impose on us. The second is an active, a positive equality which accepts the phenomena of existence, but only as the manifestation of the one divine being and with an equal response to them which comes from the divine nature in us and transforms them into its hidden values. The first lives in the peace of the one Brahman and puts away from it the nature of the active Ignorance. The second lives in that peace, but also in the Ananda of the Divine and imposes on the life of the soul in nature the signs of the divine knowledge, power and bliss of being. It is this double orientation united by the common principle which will determine the movement of equality in the integral Yoga. 
All this existence can therefore be approached by a Yoga of positive and active in place of the negative and passive equality. This requires, first, a new knowledge which is the knowledge of unity,—to see all things as oneself and to see all things in God and God in all things. There is then a will of equal acceptance of all phenomena, all events, all happenings, all persons and forces as masks of the Self, movements of the one energy, results of the one power in action, ruled by the one divine wisdom; and on the foundation of this will of greater knowledge there grows a strength to meet everything with an untroubled soul and mind. There must be an identification of myself with the self of the universe, a vision and a feeling of oneness with all creatures, a perception of all forces and energies and results as the movement of this energy of my self and therefore intimately my own; not, obviously, of my ego-self which must be silenced, eliminated, cast away,—otherwise this perfection cannot come,—but of a greater impersonal or universal self with which I am now one. For my personality is now only one centre of action of that universal self, but a centre intimately in relation and unison with all other personalities and also with all those other things which are to us only impersonal objects and forces: but in fact they also are powers of the one impersonal Person (Purusha), God, Self and Spirit. My individuality is his and is no longer a thing incompatible with or separated from universal being; it is itself universalised, a knower of the universal Ananda and one with and a lover of all that it knows, acts on and enjoys. For to the equal knowledge of the universe and equal will of acceptance of the universe will be added an equal delight in all the cosmic manifestation of the Divine. 
No doubt hatred and cursing are not the proper attitude. It is true also that to look upon all things and all people with a calm and clear vision, to be uninvolved and impartial in one's judgments is a quite proper Yogic attitude. A condition of perfect samata can be established in which one sees all as equal, friends and enemies included, and is not disturbed by what men do or by what happens. The question is whether this is all that is demanded from us. If so, then the general attitude will be one of a neutral indifference to everything. But the Gita, which strongly insists on a perfect and absolute samata, goes on to say, "Fight, destroy the adversary, conquer." If there is no kind of general action wanted, no loyalty to Truth as against Falsehood except for one's personal sadhana, no will for the Truth to conquer, then the samata of indifference will suffice. But here there is a work to be done, a Truth to be established against which immense forces are arranged, invisible forces which use visible things and persons and actions for their instruments. If one is among the disciples, the seekers of this Truth, one has to take sides for the Truth, to stand against the Forces that attack it and seek to stifle it. Arjuna wanted not to stand for either side, to refuse any action of hostility even against assailants; Sri Krishna, who insisted so much on samata, strongly rebuked his attitude and insisted equally on his fighting the adversary. "Have samata," he said, "and seeing clearly the Truth, fight." Therefore to take sides with the Truth and to refuse to concede anything to the Falsehood that attacks, to be unflinchingly loyal and against the hostiles and the attackers, is not inconsistent with equality. It is personal and egoistic feeling that has to be thrown away; hatred and vital ill-will have to be rejected. But loyalty and refusal to compromise with the assailants and the hostiles or to dally with their ideas and demands and say, "After all we can compromise with what they ask from us", or to accept them as companions and our own people—these things have a great importance. If the attack were a physical menace to the work and the leaders and doers of the work, one would see this at once. But because the attack is of a subtler kind, can a passive attitude be right? It is a spiritual battle inward and outward; by neutrality and compromise or even passivity one may allow the enemy Forces to pass and crush down the Truth and its children. If you look at it from this point you will see that if the inner spiritual equality is right, the active loyalty and firm taking of sides is as right, and the two cannot be incompatible. 
The integral Yoga will make use of both the passive and the active methods according to the need of the nature and the guidance of the inner spirit, the Antaryamin. It will not limit itself by the passive way, for that would lead only to some individual quietistic salvation or negation of an active and universal spiritual being which would be inconsistent with the totality of its aim. It will use the method of endurance, but not stop short with a detached strength and serenity, but move rather to a positive strength and mastery, in which endurance will no longer be needed, since the self will then be in a calm and powerful spontaneous possession of the universal energy and capable of determining easily and happily all its reactions in the oneness and the Ananda. It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the equal spirit. It will use too temporarily resignation and submission, but by the full surrender of its personal being to the Divine it will attain to the all-possessing Ananda in which there is no need of resignation, to the perfect harmony with the universal which is not merely an acquiescence, but an embracing oneness, to the perfect instrumentality and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit. It will use fully the positive method, but will go beyond any individual acceptance of things which would have the effect of turning existence into a field only of the perfected individual knowledge, power and Ananda. That it will have, but also it will have the oneness by which it can live in the existence of others for their sake and not only for its own and for their assistance and as one of their means, an associated and helping force in the movement towards the same perfection. It will live for the Divine, not shunning world-existence, not attached to the earth or the heavens, not attached either to a supracosmic liberation, but equally one with the Divine in all his planes and able to live in him equally in the Self and in the manifestation 
Equanimity in The Parts of The Being
Through an equality gained by strong mental control [the worldly man is able to bear all kinds of difficulty]—but that is not samatā, it is titiksa the power to bear which is only a first step or a first element of samatā'. 
The equality of the thinking mind will be a part and a very important part of the perfection of the instruments in the nature. Our present attractive self-justifying attachment to our intellectual preferences, our judgments, opinions, imaginations, limiting associations of the memory which makes the basis of our mentality, to the current repetitions of our habitual mind, to the insistences of our pragmatic mind, to the limitations even of our intellectual truth-mind, must go the way of other attachments and yield to the impartiality of an equal vision. The equal thought-mind will look on knowledge and ignorance and on truth and error, those dualities created by our limited nature of consciousness and the partiality of our intellect and its little stock of reasonings and intuitions, accept them both without being bound to either twine of the skein and await a luminous transcendence. In ignorance it will see a knowledge which is imprisoned and seeks or waits for delivery, in error a truth at work which has lost itself or got thrown by the groping mind into misleading forms. On the other side it will not hold itself bound and limited by its knowledge or forbidden by it to proceed to fresh illumination, nor lay too fierce a grasp on truth, even when using it to the full, or tyrannously chain it to its present formulations. This perfect equality of the thinking mind is indispensable because the objective of this progress is the greater light which belongs to a higher plane of spiritual cognizance. This equality is the most delicate and difficult of all, the least practised by the human mind; its perfection is impossible so long as the supramental light does not fall fully on the upward looking mentality. But an increasing will to equality in the intelligence is needed, before that light can work freely upon the mental substance. This too is not an abnegation of the seekings and cosmic purposes of the intelligence, not an indifference or impartial scepticism, nor yet a stilling of all thought in the silence of the Ineffable. 
In the matter of knowledge, there are again three reactions of the mind to things, ignorance, error and true knowledge. The positive equality will accept all three of them to start with as movements of a self-manifestation which evolves out of ignorance through the partial or distorted knowledge which is the cause of error to true knowledge. It will deal with the ignorance of the mind, as what it is psychologically, a clouded, veiled or wrapped-up state of the substance of consciousness in which the knowledge of the all-knowing Self is hidden as if in a dark sheath; it will dwell on it by the mind and by the aid of related truths already known, by the intelligence or by an intuitive concentration deliver the knowledge out of the veil of the ignorance. It will not attach itself only to the known or try to force all into its little frame, but will dwell on the known and the unknown with an equal mind open to all possibility. So too it will deal with error; it will accept the tangled skein of truth and error, but attach itself to no opinion, rather seeking for the element of truth behind all opinions, the knowledge concealed within the error,—for all error is a disfiguration of some misunderstood fragments of truth and draws its vitality from that and not from its misapprehension; it will accept, but not limit itself even by ascertained truths, but will always be ready for new knowledge and seek for a more and more integral, a more and more extended, reconciling, unifying wisdom. This can only come in its fullness by rising to the ideal supermind, and therefore the equal seeker of truth will not be attached to the intellect and its workings or think that all ends there, but be prepared to rise beyond, accepting each stage of ascent and the contributions of each power of his being, but only to lift them into a higher truth. He must accept everything, but cling to nothing, be repelled by nothing however imperfect or however subversive of fixed notions, but also allow nothing to lay hold on him to the detriment of the free working of the Truth-Spirit. This equality of the intelligence is an essential condition for rising to the higher supramental and spiritual knowledge. 
The cause of impurity has its source in the understanding itself and consists in an improper action of the will to know. That will is proper to the understanding, but here again choice and unequal reaching after knowledge clog and distort. They lead to a partiality and attachment which makes the intellect cling to certain ideas and opinions with a more or less obstinate will to ignore the truth in other ideas and opinions, cling to certain fragments of a truth and shy against the admission of other parts which are yet necessary to its fullness, cling to certain predilections of knowledge and repel all knowledge that does not agree with the personal temperament of thought which has been acquired by the past of the thinker. The remedy lies in a perfect equality of the mind, in the cultivation of an entire intellectual rectitude and in the perfection of mental disinterestedness. The purified understanding as it will not lend itself to any desire or craving, so will not lend itself either to any predilection or distaste for any particular idea or truth, and will refuse to be attached even to those ideas of which it is the most certain or to lay on them such an undue stress as is likely to disturb the balance of truth and depreciate the values of other elements of a complete and perfect knowledge. 
The whole mental world in which you live is limited, even though you may not know or feel its limitations, and something must come and break down this building in which your mind has shut itself and liberate it. For instance, you have some fixed rules, ideas or principles to which you attribute an absolute importance; most often it is an adherence to certain moral principles or precepts, such as the commandment "Honour thy father and mother" or "Thou shalt not kill" and the rest. Each man has some fad or one preferred shibboleth or another, each thinks that he is free from this or that prejudice from which others suffer and is willing to regard such notions as quite false; but he imagines that his is not like theirs, it is for him the truth, the real truth. An attachment to a rule of the mind is an indication of a blindness still hiding somewhere. Take, for example, the very universal superstition, prevalent all over the world, that asceticism and spirituality are one and the same thing. If you describe someone as a spiritual man or a spiritual woman, people at once think of one who does not eat or sits all day without moving, one who lives in a hut in great poverty, one who has given away all he had and keeps nothing for himself. This is the picture that immediately arises in the minds of ninety-nine people out of a hundred, when you speak of a spiritual man; the one proof of spirituality for them is poverty and abstinence from everything that is pleasant or comfortable. This is a mental construction which must be thrown down if you are to be free to see and follow the spiritual truth. For you come to the spiritual life with a sincere aspiration and you want to meet the Divine and realise the Divine in your consciousness and in your life; and then what happens is that you arrive in a place which is not at all a hut and meet a Divine One who is living a comfortable life, eating freely, surrounded by beautiful or luxurious things, not distributing what he has to the poor, but accepting and enjoying all that people give him. At once with your fixed mental rule you are bewildered and cry, "Why, what is this? I thought I was to meet a spiritual man!" This false conception has to be broken down and disappear. Once it is gone, you find something that is much higher than your narrow ascetic rule, a complete openness that leaves the being free. If you are to get something, you accept it, and if you are to give up the very same thing, you with an equal willingness leave it. Things come and you take them up; things go and you let them pass, with the same smile of equanimity in the taking or the leaving. 
It is not mere quiescence and indifference, not a withdrawal from experience, but a superiority to the present reactions of the mind and life. It is the spiritual way of replying to life or rather of embracing it and compelling it to become a perfect form of action of the self and spirit. It is the first secret of the soul's mastery of existence. When we have it in perfection, we are admitted to the very ground of the divine spiritual nature. The mental being in the body tries to compel and conquer life, but is at every turn compelled by it, because it submits to the desire reactions of the vital self. To be equal, not to be overborne by any stress of desire, is the first condition of real mastery, self-empire is its basis. But a mere mental equality, however great it may be, is hampered by the tendency of quiescence. It has to preserve itself from desire by self-limitation in the will and action. It is only the spirit which is capable of sublime undisturbed rapidities of will as well as an illimitable patience, equally just in a slow and deliberate or a swift and violent, equally secure in a safely lined and limited or a vast and enormous action. It can accept the smallest work in the narrowest circle of cosmos, but it can work too upon the whirl of chaos with an understanding and creative force; and these things it can do because by its detached and yet intimate acceptance it carries into both an infinite calm, knowledge, will and power. It has that detachment because it is above all the happenings, forms, ideas and movements it embraces in its scope; and it has that intimate acceptance because it is yet one with all things. If we have not this free unity, ekatvam anupaśyataḥ, we have not the full equality of the spirit. 
If you want to do Yoga, you must take more and more in all matters, small or great, the Yogic attitude. In our path that attitude is not one of forceful suppression, but of detachment and equality with regard to the objects of desire. Forceful suppression (fasting comes under the head) stands on the same level as free indulgence; in both cases, the desire remains; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It is only when one stands back, separates oneself from the lower vital, refusing to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect to them that the lower vital itself becomes gradually purified and itself also calm and equal. 
The very essence of endurance is that the vital should learn to give up its capricious likes and dislikes and preserve an equanimity in the midst of the most trying conditions. When you are treated roughly by somebody or you lack something which would relieve your discomfort, you must keep up cheerfully instead of letting yourself be disturbed. Let nothing ruffle you the least bit, and whenever the vital tends to air its petty grievances with pompous exaggeration just stop to consider how very happy you are, compared to so many in this world. Reflect for a moment on what the soldiers who fought in the last war had to go through. If you had to bear such hardships you would realise the utter silliness of your dissatisfactions. And yet I do not wish you to court difficulties—what I want is simply that you should learn to endure the little insignificant troubles of your life. 
The inequality of feelings towards others, liking and disliking, is ingrained in the nature of the human vital. This is because some harmonise with one's own vital temperament, others do not; also there is the vital ego which gets displeased when it is hurt or when things do not go or people do not act according to its preferences or its idea of what they should do. In the self above there is a spiritual calm and equality, a goodwill to all or at a certain stage a quiet indifference to all except the Divine; in the psychic there is an equal kindness or love to all fundamentally, but there may be special relations with one—but the vital is always unequal and full of likes and dislikes. By the sadhana the vital must be quieted down; it must receive from the self above its quiet goodwill and equality to all things and from the psychic its general kindness or love. 
Our whole dynamic being is acting under the influence of unequal impulses, the manifestations of the lower ignorant nature. These urgings we obey or partially control or place on them the changing and modifying influence of our reason, our refining aesthetic sense and mind and regulating ethical notions. A tangled strain of right and wrong, of useful and harmful, harmonious or disordered activity is the mixed result of our endeavour, a shifting standard of human reason and unreason, virtue and vice, honour and dishonour, the noble and the ignoble, things approved and things disapproved of men, much trouble of self-approbation and disapprobation or of self-righteousness and disgust, remorse, shame and moral depression. These things are no doubt very necessary at present for our spiritual evolution. But the seeker of a greater perfection will draw back from all these dualities, regard them with an equal eye and arrive through equality at an impartial and universal action of the dynamic Tapas, spiritual force, in which his own force and will are turned into pure and just instruments of a greater calm secret of divine working. The ordinary mental standards will be exceeded on the basis of this dynamic equality. The eye of his will must look beyond to a purity of divine being, a motive of divine will-power guided by divine knowledge of which his perfected nature will be the engine, yantra. That must remain impossible in entirety as long as the dynamic ego with its subservience to the emotional and vital impulses and the preferences of the personal judgment interferes in his action. A perfect equality of the will is the power which dissolves these knots of the lower impulsion to works. This equality will not respond to the lower impulses, but watch for a greater seeing impulsion from the Light above the mind, and will not judge and govern with the intellectual judgment, but wait for enlightenment and direction from a superior plane of vision. As it mounts upward to the supramental being and widens inward to the spiritual largeness, the dynamic nature will be transformed, spiritualised like the emotional and pranic, and grow into a power of the divine nature.
"What is it that you call "the basis of equanimity in the external being"?"
It is good health, a solid body, well poised; when one does not have the nerves of a little girl that are shaken by the least thing; when one sleeps well, eats well.... When one is quite calm, well balanced, very quiet, one has a solid basis and can receive a large number of forces.
If anyone among you has received spiritual forces, forces of the Divine Ananda, for example, he knows from experience that unless he is in good health he cannot contain them, keep them. He begins to weep and cry, gets restless to expend what he has received. He must laugh and talk and gesticulate, otherwise he cannot keep them, he feels stifled. And so by laughing, weeping, moving about he throws out what he has received.
To be well balanced, to be able to absorb what one receives, one must be very quiet, very calm. One must have a solid basis, good health. One must have a very solid basis. That is very important. 
Illness is a wrong movement of the body and is no more to be cherished than a wrong movement of the mind or vital. Pain and illness have to be borne with calm, detachment and equanimity, but not cherished—the sooner one gets rid of them the better. 
It is good for the physical to be more and more conscious, but it should not be overpowered by the things of which it becomes aware or badly affected or upset by them. A strong equality and mastery and detachment must come in the nerves and body as in the mind, which will enable the physical to know and contact these things without feeling any disturbance; it should know and be conscious and reject and throw away the pressure of the movements in the atmosphere, not merely feel them and suffer. 
The ordinary life is a round of various desires and greeds. As long as one is preoccupied with them, there can be no lasting progress. A way out of the round must be discovered. Take, as an instance, that commonest preoccupation of ordinary life—the constant thinking by people of what they will eat and when they will eat and whether they are eating enough. To conquer the greed for food an equanimity in the being must be developed such that you are perfectly indifferent towards food. If food is given you, you eat it; if not, it does not worry you in the least; above all, you do not keep thinking about food. And the thinking must not be negative, either. To be absorbed in devising methods and means of abstinence as the sannyasis do is to be almost as preoccupied with food as to be absorbed in dreaming of it greedily. Have an attitude of indifference towards it: that is the main thing. Get the idea of food out of your consciousness, do not attach the slightest importance to it. 
It is the attachment to food, the greed and eagerness for it, making it an unduly important thing in the life, that is contrary to the spirit of Yoga. To be aware that something is pleasant to the palate is not wrong; only one must have no desire nor hankering for it, no exultation in getting it, no displeasure or regret at not getting it. One must be calm and equal, not getting upset or dissatisfied when the food is not tasty or not in abundance—eating the fixed amount that is necessary, not less or more. There should be neither eagerness nor repugnance. 
If there is desire there will be attachment, demand, craving, loss of equanimity, sorrow at not getting, all that is unyogic. 
These things [persistent desires] still rise in you because they have been for so long prominent difficulties and, as far as the first is concerned, because you gave it much justification from the mind at one time. But if the inner consciousness is growing like that they are sure to go. Only if they rise, don't give them harbourage. Perhaps with regard to the greed for food, your attitude has not been quite correct. Greed for food has to be overcome, but it has not to be given too much thought. The proper attitude to food is a certain equality. Food is for the maintenance of the body and one should take enough for that—what the body needs; if one gives less the body feels the need and hankers; if you give more, then that is indulging the vital. As for particular foods the palate likes, the attitude of the mind and vital should be, "If I get, I take; if I don't get, I shall not mind." One should not think too much of food either to indulge or unduly to repress—that is the best. 
You must have a strong body and strong nerves. You must have a strong basis of equanimity in your external being. If you have this basis, you can contain a world of emotion and yet not have to scream it out. This does not mean that you cannot express your emotion, but you can express it in a beautiful harmonious way. To weep or scream or dance about is always a proof of weakness, either of the vital or the mental or the physical nature; for on all these levels the activity is for self-satisfaction. One who dances and jumps and screams has the feeling that he is somehow very unusual in his excitement; and his vital nature takes great pleasure in that. 
The vital in the physical easily slips back to its old small habits if it gets a chance. It is there that they stick. They go entirely only when that part gets equanimity and a simple natural freedom from all desires.
As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature.  [Based on Aphorism 69—Sin and virtue are a game of resistance we play with God in His efforts to draw us towards perfection. The sense of virtue helps us to cherish our sins in secret.]
One could say that the constant state that is needed for the Supermind to be able to express itself through a terrestrial consciousness is the perfect equality that comes from spiritual identification with the Supreme. Everything becomes the Supreme in a perfect equality. And it is automatic—not the equality achieved by the conscious will, by intellectual effort or an understanding prior to the state; it is not that. It must be spontaneous and automatic; one should no longer respond to everything that comes from outside as if one were responding to something coming from outside. This kind of reflection and response should be replaced by a state of constant perception—which I cannot call identical because each thing necessarily calls for a special response—but free from any rebound, if one may say so. It is the difference that exists between something coming from outside, that strikes you and that you respond to, and something which is circulating and which quite naturally brings with it the vibrations needed for the general action. I do not know whether I am making myself clearly understood.... It is the difference between a vibratory movement circulating in a unitary field of action and a movement coming from something outside, striking from outside and obtaining a response—that is the usual state of human consciousness. On the other hand, when the consciousness is identified with the Supreme, the movements are internal, so to say, in the sense that nothing comes from outside; there are only things that circulate and naturally bring about certain vibrations in the course of their circulation, by similarity and necessity—or that change the vibrations in the medium of circulation. 
Why is Equanimity Important
The calm established in the whole being must remain the same whatever happens, in health and disease, in pleasure and in pain, even in the strongest physical pain, in good fortune and misfortune, our own or that of those we love, in success and failure, honour and insult, praise and blame, justice done to us or injustice, everything that ordinarily affects the mind. If we see unity everywhere, if we recognise that all comes by the divine will, see God in all, in our enemies or rather our opponents in the game of life as well as our friends, in the powers that oppose and resist us as well as the powers that favour and assist, in all energies and forces and happenings, and if besides we can feel that all is undivided from our self, all the world one with us within our universal being, then this attitude becomes much easier to the heart and mind. But even before we can attain or are firmly seated in that universal vision, we have by all the means in our power to insist on this receptive and active equality and calm. Even something of it, alpam api asya dharmasya, is a great step towards perfection; a first firmness in it is the beginning of liberated perfection; its completeness is the perfect assurance of a rapid progress in all the other members of perfection. For without it we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, ignorance. 
For Building Resilience
A perfect spiritual equanimity throughout the being is a sure defence against all the perturbations that might come through the environmental nature. 
The inner spiritual progress does not depend on outer conditions so much as on the way we react to them from within—that has always been the ultimate verdict of spiritual experience. It is why we insist on taking the right attitude and persisting in it, on an inner state not dependent on outer circumstances, a state of equality and calm, if it cannot be at once of inner happiness, on going more and more within and looking from within outwards instead of living in the surface mind which is always at the mercy of the shocks and blows of life. It is only from that inner state that one can be stronger than life and its disturbing forces and hope to conquer.
No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother's wings.
The body [experiences physical pain], naturally—but the body transmits it to the vital and mental. With the ordinary consciousness the vital gets disturbed and afflicted and its forces diminished, the mind identifies and is upset. The mind has to remain unmoved, the vital unaffected, and the body has to learn to take it with equality so that the higher Force may work. 
The peace of God within will be extended in the gnostic experience of the universe into a universal calm of equality not merely passive but dynamic, a calm of freedom in oneness dominating all that meets it, tranquillising all that enters into it, imposing its law of peace on the supramental being's relations with the world in which he is living. Into all his acts the inner oneness, the inner communion will attend him and enter into his relations with others, who will not be to him others but selves of himself in the one existence, his own universal existence. It is this poise and freedom in the spirit that will enable him to take all life into himself while still remaining the spiritual self and to embrace even the world of the Ignorance without himself entering into the Ignorance. 
For Overcoming Duality
The world is full of things that are not pleasing or beautiful, but that is no reason why one should live in a constant feeling of repulsion for these things. All feelings of shrinking and disgust and fear that disturb and weaken the human mind can be overcome. A Yogi has to overcome these reactions; for almost the very first step in Yoga demands that you must keep a perfect equanimity in the presence of all beings and things and happenings. Always you must remain calm, untouched and unmoved; the strength of the Yogi lies there. An entire calmness and quietness will disarm even dangerous and ferocious animals when they confront you. 
There can be no firm foundation in sadhana without equality, samatā. Whatever the unpleasantness of circumstances, however disagreeable the conduct of others, you must learn to receive them with a perfect calm and without any disturbing reaction. These things are the test of equality. It is easy to be calm and equal when things go well and people and circumstances are pleasant; it is when they are the opposite that the completeness of the calm, peace, equality can be tested, reinforced, made perfect. 
The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga! 
And as with happenings, so with persons, equality brings an entire change of the view and the attitude. The first result of the equal mind and spirit is to bring about an increasing charity and inner toleration of all persons, ideas, views, actions, because it is seen that God is in all beings and each acts according to his nature, his svabhāva, and its present formulations. When there is the positive equal Ananda, this deepens to a sympathetic understanding and in the end an equal universal love. 
Unless one has obtained this calm and indifference through a very intense sadhana resulting in a perfect equality for which good and bad, pleasant and unpleasant no longer exist. But in that case, mental activity is replaced by an intuitive activity of a much higher kind. 
The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence. 
And so too we shall have the same equality of mind and soul towards all happenings, painful or pleasurable, defeat and success, honour and disgrace, good repute and ill-repute, good fortune and evil fortune. For in all happenings we shall see the will of the Master of all works and results and a step in the evolving expression of the Divine. He manifests himself, to those who have the inner eye that sees, in forces and their play and results as well as in things and in creatures. All things move towards a divine event; each experience, suffering and want no less than joy and satisfaction, is a necessary link in the carrying out of a universal movement which it is our business to understand and second. To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul's childhood or to its raw adolescence. The ripened soul does not condemn but seeks to understand and master, does not cry out but accepts or toils to improve and perfect, does not revolt inwardly but labours to obey and fulfil and transfigure. Therefore we shall receive all things with an equal soul from the hands of the Master. Failure we shall admit as a passage as calmly as success until the hour of the divine victory arrives. Our souls and minds and bodies will remain unshaken by acutest sorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered by intensest joy and pleasure. Thus supremely balanced we shall continue steadily on our way meeting all things with an equal calm until we are ready for a more exalted status and can enter into the supreme and universal Ananda. 
For Moving Towards Higher Consciousness
You can easily know when a thing comes from the Divine. You feel free, you are at ease, you are in peace. But when something presents itself to you and you jump at it and cry out, "Oh, at last I have it", then you can know for certain that it does not come from the Divine. Equanimity is the essential condition of union and communion with the Divine. 
Equanimity and peace in all conditions in all parts of the being is the first foundation of the Yogic status. Either Light (bringing with it knowledge) or Force (bringing strength and dynamism of many kinds) or Ananda (bringing love and joy of existence) can come next according to the trend of the nature. But peace is the first condition without which nothing else can be stable. 
In the deep peace of equanimity the love will grow to its full blossoming in a sense of pure and constant unity. 
A free heart is similarly a heart delivered from the gusts and storms of the affections and the passions; the assailing touch of grief, wrath, hatred, fear, inequality of love, trouble of joy, pain of sorrow fall away from the equal heart, and leave it a thing large, calm, equal, luminous, divine. These things are not incumbent on the essential nature of our being, but the creations of the present make of our outward active mental and vital nature and its transactions with its surroundings. The ego-sense which induces us to act as separate beings who make their isolated claim and experience the test of the values of the universe, is responsible for these aberrations. When we live in unity with the Divine in ourselves and the spirit of the universe, these imperfections fall away from us and disappear in the calm and equal strength and delight of the inner spiritual existence. Always that is within us and transforms the outward touches before they reach it by a passage through a subliminal psychic soul in us which is the hidden instrument of its delight of being. By equality of the heart we get away from the troubled desire-soul on the surface, open the gates of this profounder being, bring out its responses and impose their true divine values on all that solicits our emotional being. A free, happy, equal and all-embracing heart of spiritual feeling is the outcome of this perfection. 
First of all, from the psychological point of view, there must be the condition I spoke about...perfect equality. It is an absolute condition. ...no supramental vibration can be transmitted except in this perfect equality. If there is the least opposition to this equality—in fact the least movement of ego, any preference of the ego, it does not come through, it is not transmitted. 
The first calm that comes is of the nature of peace, the absence of all unquiet, grief and disturbance. As the equality becomes more intense, it takes on a fuller substance of positive happiness and spiritual ease. This is the joy of the spirit in itself, dependent on nothing external for its absolute existence, nirāśraya, as the Gita describes it, antaḥ-sukho antarārāmaḥ, an exceeding inner happiness, brahmasaṁsparśam atyantaṁ sukham aśnute. Nothing can disturb it, and it extends itself to the soul's view of outward things, imposes on them too the law of this quiet spiritual joy. For the base of it is still calm, it is an even and tranquil neutral joy, ahaituka. And as the supramental light grows, a greater Ananda comes, the base of the abundant ecstasy of the spirit in all it is, becomes, sees, experiences and of the laughter of the Shakti doing luminously the work of the Divine and taking his Ananda in all the worlds. 
The very first necessity for spiritual perfection is a perfect equality. Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire,—for if there is not this likeness, this oneness of the law of the being, unity between that transcending and universal and this individual spirit is not possible. The supreme divine nature is founded on equality. This affirmation is true of it whether we look on the Supreme Being as a pure silent Self and Spirit or as the divine Master of cosmic existence. The pure Self is equal, unmoved, the witness in an impartial peace of all the happenings and relations of cosmic existence. While it is not averse to them,—aversion is not equality, nor, if that were the attitude of the Self to cosmic existence, could the universe come at all into being or proceed upon its cycles,—a detachment, the calm of an equal regard, a superiority to the reactions which trouble and are the disabling weakness of the soul involved in outward nature, are the very substance of the silent Infinite's purity and the condition of its impartial assent and support to the many-sided movement of the universe. But in that power too of the Supreme which governs and develops these motions, the same equality is a basic condition. 
A perfect equality and peace of the soul is indispensable to change the whole substance of our being into substance of the self out of its present stuff of troubled mentality. It is equally indispensable if we aspire to replace our present confused and ignorant action by the self-possessed and luminous works of a free spirit governing its nature and in tune with universal being. A divine action or even a perfect human action is impossible if we have not equality of spirit and an equality in the motive-forces of our nature. The Divine is equal to all, an impartial sustainer of his universe, who views all with equal eyes, assents to the law of developing being which he has brought out of the depths of his existence, tolerates what has to be tolerated, depresses what has to be depressed, raises what has to be raised, creates, sustains and destroys with a perfect and equal understanding of all causes and results and working out of the spiritual and pragmatic meaning of all phenomena. God does not create in obedience to any troubled passion of desire or maintain and preserve through an attachment of partial preference or destroy in a fury of wrath, disgust or aversion. The Divine deals with great and small, just and unjust, ignorant and wise as the Self of all who, deeply intimate and one with the being, leads all according to their nature and need with a perfect understanding, power and justness of proportion. But through it all he moves things according to his large aim in the cycles and draws the soul upward in the evolution through its apparent progress and retrogression towards the higher and ever higher development which is the sense of the cosmic urge. The self-perfecting individual who seeks to be one in will with the Divine and make his nature an instrument of the divine purpose, must enlarge himself out of the egoistic and partial views and motives of the human ignorance and mould himself into an image of this supreme equality. 
...all this equalisation of the nature is a preparation for the highest spiritual equality to take possession of the whole being and make a pervading atmosphere in which the light, power and joy of the Divine can manifest itself in man amid an increasing fullness. That equality is the eternal equality of Sachchidananda. It is an equality of the infinite being which is self-existent, an equality of the eternal spirit, but it will mould into its own mould the mind, heart, will, life, physical being. It is an equality of the infinite spiritual consciousness which will contain and base the blissful flowing and satisfied waves of a divine knowledge. It is an equality of the divine Tapas which will initiate a luminous action of the divine will in all the nature. It is an equality of the divine Ananda which will found the play of a divine universal delight, universal love and an illimitable aesthesis of universal beauty. The ideal equal peace and calm of the Infinite will be the wide ether of our perfected being, but the ideal, equal and perfect action of the Infinite through the nature working on the relations of the universe will be the untroubled outpouring of its power in our being. This is the meaning of equality in the terms of the integral Yoga. 
A perfect equality of our spirit and nature is a means by which we can move back from the troubled and ignorant outer consciousness into this inner kingdom of heaven and possess the spirit's eternal kingdoms, rājyaṁ samṛddham, of greatness, joy and peace. That self-elevation to the divine nature is the complete fruit and the whole occasion of the discipline of equality demanded from us by the self-perfecting aim in Yoga. 
How to Cultivate Equanimity
Conditions in Which Equanimity Can Manifest
The first necessity is some fundamental poise of the soul both in its essential and its natural being regarding and meeting the things, impacts and workings of Nature. This poise we shall arrive at by growing into a perfect equality, samatā. The self, spirit or Brahman is one in all and therefore one to all; it is, as is said in the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equality, the equal Brahman, samaṁ brahma; the Gita even goes so far in one passage as to identify equality and yoga, samatvaṁ yoga ucyate. That is to say, equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite. Moreover, it is the condition of a securely and perfectly divine action; the security and largeness of the cosmic action of the Infinite is based upon and never breaks down or forfeits its eternal tranquillity. That too must be the character of the perfect spiritual action; to be equal and one to all things in spirit, understanding, mind, heart and natural consciousness,—even in the most physical consciousness,—and to make all their workings, whatever their outward adaptation to the thing to be done, always and imminuably full of the divine equality and calm must be its inmost principle. That may be said to be the passive or basic, the fundamental and receptive side of equality, but there is also an active and possessive side, an equal bliss which can only come when the peace of equality is founded and which is the beatific flower of its fullness. 
The will in us, because it is the most generally forceful power of our being,—there is a will of knowledge, a will of life, a will of emotion, a will acting in every part of our nature,—takes many forms and returns various reactions to things, such as incapacity, limitation of power, mastery, or right will, wrong or perverted will, neutral volition,—in the ethical mind virtue, sin and non-ethical volition,—and others of the kind. These too the positive equality accepts as a tangle of provisional values from which it must start, but which it must transform into universal mastery, into the will of the Truth and universal Right, into the freedom of the divine Will in action. The equal will need not feel remorse, sorrow or discouragement over its stumblings; if these reactions occur in the habitual mentality, it will only see how far they indicate an imperfection and the thing to be corrected,—for they are not always just indicators,—and so get beyond them to a calm and equal guidance. It will see that these stumblings themselves are necessary to experience and in the end steps towards the goal. Behind and within all that occurs in ourselves and in the world, it will look for the divine meaning and the divine guidance; it will look beyond imposed limitations to the voluntary self-limitation of the universal Power by which it regulates its steps and gradations,—imposed on our ignorance, self-imposed in the divine knowledge,—and go beyond to unity with the illimitable power of the Divine. All energies and actions it will see as forces proceeding from the one Existence and their perversions as imperfections, inevitable in the developing movement, of powers that were needed for that movement; it will therefore have charity for all imperfections, even while pressing steadily towards a universal perfection. This equality will open the nature to the guidance of the divine and universal Will and make it ready for that supramental action in which the power of the soul in us is luminously full of and one with the power of the supreme Spirit. 
Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in Yoga a state of samatā, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow. 
When the peace of the higher consciousness descends, it brings always with it this tendency towards equality, samata, because without samata peace is always liable to be attacked by the waves of the lower nature.
The first thing to do is to keep throughout a perfect equanimity and not to allow thoughts of disturbed anxiety or depression to enter you. It is quite natural after this severe attack of influenza that there should be weakness and some fluctuations in the progress to recovery. What you have to do is to remain calm and confident and not worry or be restless—be perfectly quiet and prepared to rest as long as rest is needed. There is nothing to be anxious about; rest, and the health and strength will come. 
...perfect equality of soul in all circumstances. It is an absolutely indispensable basis; something very quiet, calm, peaceful, the feeling of a great force. Not the quietness that comes from inertia but the sensation of a concentrated power which keeps you always steady, whatever happens, even in circumstances which may appear to you the most terrible in your life. That is the first sign. 
The quieter you are, the stronger you become. The firm basis of all spiritual power is equanimity. You must not allow anything to disturb your poise: you can then resist every kind of attack. If, besides, you possess sufficient discernment and can see and catch the evil suggestions as they come to you, it becomes all the more easy for you to push them away; but sometimes they come unnoticed, and then it is more difficult to fight them. When that happens, you must sit quiet and call down peace and a deep inner quietness. Hold yourself firm and call with confidence and faith: if your aspiration is pure and steady, you are sure to receive help. 
Be very careful to remain always calm and peaceful and let an integral equanimity establish itself more and more completely in your being. Do not allow your mind to be too active and to live in a turmoil, do not jump to conclusions from a superficial view of things; always take your time, concentrate and decide only in quietness. 
The renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul which must become all-enveloping if we are to be perfect in the spirit. For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. 
The overcoming of all attachments must necessarily be difficult and cannot come except as the fruit of a long sādhanā—unless there is a rapid general growth in the inner spiritual experience which is the substance of the Gita's teaching. The cessation of desire of the fruit, of the attachment to the work itself, the growth of equality to all beings, to all happenings, to good repute or ill repute, praise or blame, to good fortune or ill fortune, the dropping of the ego which are necessary for the loss of all attachments can come completely only when all work becomes a spontaneous sacrifice to the Divine, the heart is offered up to Him and one has the settled experience of the Divine in all things and all beings. This consciousness or experience must come in all parts and movements of the being, sarvabhāvena, not only in the mind and idea; then the falling away of all attachments becomes easy. I speak of the Gita's way of yoga, for in the ascetic life one obtains the same object differently, by cutting away from the objects of attachment and the consequent atrophy of the attachment itself through rejection and disuse. 
But as long as this detachment is not realised, one can easily confuse Delight with an exalted state of ordinary human happiness, and this would not at all be the true thing nor even a perversion of the thing, for the nature of the two is so different, almost opposite, that you cannot pass from one to the other. So, if one wants to be safe on the path, it seems to me that to seek for peace, for perfect calm, perfect equality, for a widening of the consciousness, a vaster understanding and liberation from all desire, all preference, all attachment, is certainly an indispensable preliminary condition. 
We have to have the faith that in spite of our ignorance and errors and weaknesses and in spite of the attacks of hostile forces and in spite of any immediate appearance of failure the Divine Will is leading us, through every circumstance, towards the final realisation. This faith will give us equanimity; it is a faith that accepts what happens not definitively but as something that has to be gone through on the way. Once equanimity is established there can be established too another kind of faith, supported by it, which can be made dynamic with something from the supramental consciousness and can overcome the present circumstances and determine what will happen and help to bring down the realisation of the Will of the Transcendent Divine. 
The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samatā of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samatā. 
An equal heart is needed for perfection, but not only a passive equality; there must be the sense of a divine power making for good behind all experiences, a faith and will which can turn the poisons of the world to nectar, see the happier spiritual intention behind adversity, the mystery of love behind suffering, the flower of divine strength and joy in the seed of pain. This faith, kalyāṇa-śraddhā, is needed in order that the heart and the whole overt psychic being may respond to the secret divine Ananda and change itself into this true original essence. This faith and will must be accompanied by and open into an illimitable widest and intensest capacity for love. For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart's faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. The universal love has to be founded on the heart's sight and psychical and emotional sense of the one Divine, the one Self in all existence. All four elements will then form a unity and even the Rudra power to do battle for the right and the good proceed on the basis of a power of universal love. This is the highest and the most characteristic perfection of the heart, prema-sāmarthya. 
To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. 
Equality can only be manifested when all men become conscious of the Supreme Lord. 
Yogic Samata is equality of soul, equanimity founded on the sense of the one Self, the one Divine everywhere—seeing the One in spite of all differences, degrees, disparities in the manifestation. The mental principle of equality tries to ignore or else to destroy the differences, degrees and disparities, to act as if all were equal there or to try and make all equal. It is like Hriday, the nephew of Ramakrishna, who when he got the touch from Ramakrishna began to shout, "Ramakrishna, you are the Brahman and I too am the Brahman ; there is no difference between us", till Ramakrishna, as he refused to be quiet, had to withdraw the power. Or like the disciple who refused to listen to the Mahout and stood before the elephant, saying, "I am Brahman ", until the elephant took him up in his trunk and put him aside. When he complained to his Guru, the Guru said, "Yes, but why didn't you listen to the Mahout Brahman? That was why the elephant Brahman had to lift you up and put you out of harm's way." In the manifestation there are two sides to the Truth and you cannot ignore either. 
It is right and reasonable to endure with equanimity suffering and subjection to defect as the immediate will of God, a present law of imperfection laid on our members, but on condition that we recognise it also as the will of God in us to transcend evil and suffering, to transform imperfection into perfection, to rise into a higher law of Divine Nature. 
It is possible, when we live inwardly in the depths, to arrive at a state of vast inner equality and peace which is untouched by the reactions of the outer nature, and that is a great but incomplete liberation,—for the outer nature too has a right to deliverance. But even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference. There is a unity with all beings which something within us feels and the deliverance of others must be felt as intimate to its own deliverance 
What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. But this must be a oneness in dynamic force and not only in static peace or inactive beatitude. The Gita promises us freedom for the spirit even in the midst of works and the full energies of Nature, if we accept subjection of our whole being to that which is higher than the separating and limiting ego. It proposes an integral dynamic activity founded on a still passivity; a largest possible action irrevocably based on an immobile calm is its secret,—free expression out of a supreme inward silence. 
Man, the individual, has to become and to live as a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all; his narrow heart has to learn the infinite embrace and replace its lusts and discords by universal love and his restricted vital being to become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know itself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole nature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss. 
As long as we live in the ignorant seeming, we are the ego and are subject to the modes of Nature. Enslaved to appearances, bound to the dualities, tossed between good and evil, sin and virtue, grief and joy, pain and pleasure, good fortune and ill fortune, success and failure, we follow helplessly the iron or gilt and iron round of the wheel of Maya. At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence. If, on the contrary, we live in the unifying reality of the Brahman, then we go beyond the ego and overstep Nature. For then we get back to our true self and become the spirit; in the spirit we are above the impulsion of Nature, superior to her modes and forces. Attaining to a perfect equality in the soul, mind and heart, we realise our true self of oneness, one with all beings, one too with That which expresses itself in them and in all that we see and experience. This equality and this oneness are the indispensable twin foundation we must lay down for a divine being, a divine consciousness, a divine action. Not one with all, we are not spiritual, not divine. Not equal-souled to all things, happenings and creatures, we cannot see spiritually, cannot know divinely, cannot feel divinely towards others. The Supreme Power, the one Eternal and Infinite is equal to all things and to all beings; and because it is equal, it can act with an absolute wisdom according to the truth of its works and its force and according to the truth of each thing and of every creature. 
And since all things are the one Self in its manifestation, we shall have equality of soul towards the ugly and the beautiful, the maimed and the perfect, the noble and the vulgar, the pleasant and the unpleasant, the good and the evil. Here also there will be no hatred, scorn and repulsion, but instead the equal eye that sees all things in their real character and their appointed place. For we shall know that all things express or disguise, develop or distort, as best they can or with whatever defect they must, under the circumstances intended for them, in the way possible to the immediate status or function or evolution of their nature, some truth or fact, some energy or potential of the Divine necessary by its presence in the progressive manifestation both to the whole of the present sum of things and for the perfection of the ultimate result. That truth is what we must seek and discover behind the transitory expression; undeterred by appearances, by the deficiencies or the disfigurements of the expression, we can then worship the Divine for ever unsullied, pure, beautiful and perfect behind his masks. All indeed has to be changed, not ugliness accepted but divine beauty, not imperfection taken as our resting-place but perfection striven after, the supreme good made the universal aim and not evil. But what we do has to be done with a spiritual understanding and knowledge, and it is a divine good, beauty, perfection, pleasure that has to be followed after, not the human standards of these things. If we have not equality, it is a sign that we are still pursued by the Ignorance, we shall truly understand nothing and it is more than likely that we shall destroy the old imperfection only to create another: for we are substituting the appreciations of our human mind and desire-soul for the divine values. 
Steps Towards Equanimity
At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members. 
As with action and inaction, so it is with this dual possibility of indifference and calm on the one side and active joy and love on the other. Equality, not indifference is the basis. Equal endurance, impartial indifference, calm submission to the causes of joy and grief without any reaction of either grief or joy are the preparation and negative basis of equality; but equality is not fulfilled till it takes its positive form of love and delight. The sense-mind must find the equal rasa of the All-Beautiful, the heart the equal love and Ananda for all, the psychic Prana the enjoyment of this rasa, love and Ananda. This, however, is the positive perfection that comes by liberation; our first object on the path of knowledge is rather the liberation that comes by detachment from the desire-mind and by the renunciation of its passions. 
A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life-soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul's enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego's claim on God and beings and the world, parigraha, must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhuñjīthāḥ, by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe. 
Since the nature of suffering is a failure of the conscious-force in us to meet the shocks of existence and a consequent shrinking and contraction and its root is an inequality of that receptive and possessing force due to our self-limitation by egoism consequent on the ignorance of our true Self, of Sachchidananda, the elimination of suffering must first proceed by the substitution of titiksa, the facing, enduring and conquest of all shocks of existence for jugupsā, the shrinking and contraction: by this endurance and conquest we proceed to an equality which may be either an equal indifference to all contacts or an equal gladness in all contacts; and this equality again must find a firm foundation in the substitution of the Sachchidananda consciousness which is All-Bliss for the ego-consciousness which enjoys and suffers. The Sachchidananda consciousness may be transcendent of the universe and aloof from it, and to this state of distant Bliss the path is equal indifference; it is the path of the ascetic. Or the Sachchidananda consciousness may be at once transcendent and universal; and to this state of present and all-embracing Bliss the path is surrender and loss of the ego in the universal and possession of an all-pervading equal delight; it is the path of the ancient Vedic sages. But neutrality to the imperfect touches of pleasure and the perverse touches of pain is the first direct and natural result of the soul's self-discipline and the conversion to equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible, but less easy to the human being. 
The effort towards a passive or purely receptive equality may start from three different principles or attitudes which all lead to the same result and ultimate consequence,—endurance, indifference and submission. The principle of endurance relies on the strength of the spirit within us to bear all the contacts, impacts, suggestions of this phenomenal Nature that besieges us on every side without being overborne by them and compelled to bear their emotional, sensational, dynamic, intellectual reactions. The outer mind in the lower nature has not this strength. Its strength is that of a limited force of consciousness which has to do the best it can with all that comes in upon it or besieges it from the greater whirl of consciousness and energy which environs it on this plane of existence. That it can maintain itself at all and affirm its individual being in the universe, is due indeed to the strength of the spirit within it, but it cannot bring forward the whole of that strength or the infinity of that force to meet the attacks of life; if it could, it would be at once the equal and master of its world. In fact, it has to manage as it can. It meets certain impacts and is able to assimilate, equate or master them partially or completely, for a time or wholly, and then it has in that degree the emotional and sensational reactions of joy, pleasure, satisfaction, liking, love, etc., or the intellectual and mental reactions of acceptance, approval, understanding, knowledge, preference, and on these its will seizes with attraction, desire, the attempt to prolong, to repeat, to create, to possess, to make them the pleasurable habit of its life. Other impacts it meets, but finds them too strong for it or too dissimilar and discordant or too weak to give it satisfaction; these are things which it cannot bear or cannot equate with itself or cannot assimilate, and it is obliged to give to them reactions of grief, pain, discomfort, dissatisfaction, disliking, disapproval, rejection, inability to understand or know, refusal of admission. Against them it seeks to protect itself, to escape from them, to avoid or minimise their recurrence; it has with regard to them movements of fear, anger, shrinking, horror, aversion, disgust, shame, would gladly be delivered from them, but it cannot get away from them, for it is bound to and even invites their causes and therefore the results; for these impacts are part of life, tangled up with the things we desire, and the inability to deal with them is part of the imperfection of our nature. Other impacts again the normal mind succeeds in holding at bay or neutralising and to these it has a natural reaction of indifference, insensibility or tolerance which is neither positive acceptance and enjoyment nor rejection or suffering. To things, persons, happenings, ideas, workings, whatever presents itself to the mind, there are always these three kinds of reaction. At the same time, in spite of their generality, there is nothing absolute about them; they form a scheme for a habitual scale which is not precisely the same for all or even for the same mind at different times or in different conditions. The same impact may arouse in it at one time and another the pleasurable or positive, the adverse or negative or the indifferent or neutral reactions. 
The soul which seeks mastery may begin by turning upon these reactions the encountering and opposing force of a strong and equal endurance. Instead of seeking to protect itself from or to shun and escape the unpleasant impacts it may confront them and teach itself to suffer and to bear them with perseverance, with fortitude, an increasing equanimity or an austere or calm acceptance. This attitude, this discipline brings out three results, three powers of the soul in relation to things. First, it is found that what was before unbearable, becomes easy to endure; the scale of the power that meets the impact rises in degree; it needs a greater and greater force of it or of its protracted incidence to cause trouble, pain, grief, aversion or any other of the notes in the gamut of the unpleasant reactions. Secondly, it is found that the conscious nature divides itself into two parts, one of the normal mental and emotional nature in which the customary reactions continue to take place, another of the higher will and reason which observes and is not troubled or affected by the passion of this lower nature, does not accept it as its own, does not approve, sanction or participate. Then the lower nature begins to lose the force and power of its reactions, to submit to the suggestions of calm and strength from the higher reason and will, and gradually that calm and strength take possession of the mental and emotional, even of the sensational, vital and physical being. This brings the third power and result, the power by this endurance and mastery, this separation and rejection of the lower nature, to get rid of the normal reactions and even, if we will, to remould all our modes of experience by the strength of the spirit. This method is applied not only to the unpleasant, but also to the pleasant reactions; the soul refuses to give itself up to or be carried away by them; it endures with calm the impacts which bring joy and pleasure; refuses to be excited by them and replaces the joy and eager seeking of the mind after pleasant things by the calm of the spirit. It can be applied too to the thought-mind in a calm reception of knowledge and of limitation of knowledge which refuses to be carried away by the fascination of this attractive or repelled by dislike for that unaccustomed or unpalatable thought-suggestion and waits on the Truth with a detached observation which allows it to grow on the strong, disinterested, mastering will and reason. Thus the soul becomes gradually equal to all things, master of itself, adequate to meet the world with a strong front in the mind and an undisturbed serenity of the spirit 
This equality cannot come except by a protracted ordeal and patient self-discipline; so long as desire is strong, equality cannot come at all except in periods of quiescence and the fatigue of desire, and it is then more likely to be an inert indifference or desire's recoil from itself than the true calm and the positive spiritual oneness. Moreover, this discipline or this growth into equality of spirit has its necessary epochs and stages. Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fibre in us must be taught not to wince away from that which pains and repels and not to run eagerly towards that which pleases and attracts, but rather to accept, to face, to bear and to conquer. All touches we must be strong to bear, not only those that are proper and personal to us but those born of our sympathy or our conflict with the worlds around, above or below us and with their peoples. We shall endure tranquilly the action and impact on us of men and things and forces, the pressure of the Gods and the assaults of Titans; we shall face and engulf in the unstirred seas of our spirit all that can possibly come to us down the ways of the soul's infinite experience. This is the stoical period of the preparation of equality, its most elementary and yet its heroic age. But this steadfast endurance of the flesh and heart and mind must be reinforced by a sustained sense of spiritual submission to a divine Will: this living clay must yield not only with a stern or courageous acquiescence, but with knowledge or with resignation, even in suffering, to the touch of the divine Hand that is preparing its perfection. A sage, a devout or even a tender stoicism of the God-lover is possible, and these are better than the merely pagan self-reliant endurance which may lend itself to a too great hardening of the vessel of God: for this kind prepares the strength that is capable of wisdom and of love; its tranquillity is a deeply moved calm that passes easily into bliss. The gain of this period of resignation and endurance is the soul's strength equal to all shocks and contacts. 
Equality is a very important part of this Yoga; it is necessary to keep equality under pain and suffering—and that means to endure firmly and calmly, not to be restless or troubled or depressed or despondent, to go on in a steady faith in the Divine Will. But equality does not include inert acceptance. If, for instance, there is temporary failure of some endeavour in the sadhana, one has to keep equality, not to be troubled or despondent, but one has not to accept the failure as an indication of the Divine Will and give up the endeavour. You ought rather to find out the reason and meaning of the failure and go forward in faith towards victory. So with illness—you have not to be troubled, shaken or restless, but you have not to accept illness as the Divine Will, but rather look upon it as an imperfection of the body to be got rid of as you try to get rid of vital imperfections or mental errors.
Helpless acceptance [of difficulties] is no part of the Yoga of works—what is necessary is a calm equanimity in the face both of helpful and adverse, fortunate or unfortunate happenings, good or evil fortune, success or failure of effort. One must learn to bear without flinching and disturbance, without rajasic joy or grief, doing all that is necessary, but not dejected if difficulties or failure come—one still goes on doing what can be done, not sinking under the burden of life. 
The second way is an attitude of impartial indifference. Its method is to reject at once the attraction or the repulsion of things, to cultivate for them a luminous impassivity, an inhibiting rejection, a habit of dissociation and desuetude. This attitude reposes less on the will, though will is always necessary, than on the knowledge. It is an attitude which regards these passions of the mind as things born of the illusion of the outward mentality or inferior movements unworthy of the calm truth of the single and equal spirit or a vital and emotional disturbance to be rejected by the tranquil observing will and dispassionate intelligence of the sage. It puts away desire from the mind, discards the ego which attributes these dual values to things, and replaces desire by an impartial and indifferent peace and ego by the pure self which is not troubled, excited or unhinged by the impacts of the world. And not only is the emotional mind quieted, but the intellectual being also rejects the thoughts of the ignorance and rises beyond the interests of an inferior knowledge to the one truth that is eternal and without change. This way too develops three results or powers by which it ascends to peace. 
There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of the eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things. This is the philosophic period of the preparation of equality, a wide and august movement. But indifference must not settle into an inert turning away from action and experience; it must not be an aversion born of weariness, disgust and distaste, a recoil of disappointed or satiated desire, the sullenness of a baffled and dissatisfied egoism forced back from its passionate aims. These recoils come inevitably in the unripe soul and may in some way help the progress by a discouragement of the eager desire-driven vital nature, but they are not the perfection towards which we labour. The indifference or the impartiality that we must seek after is a calm superiority of the high-seated soul above the contacts of things; it regards and accepts or rejects them but is not moved in the rejection and is not subjected by the acceptance. It begins to feel itself near, kin to, one with a silent Self and Spirit self-existent and separate from the workings of Nature which it supports and makes possible, part of or merged in the motionless calm Reality that transcends the motion and action of the universe. The gain of this period of high transcendence is the soul's peace unrocked and unshaken by the pleasant ripplings or by the tempestuous waves and billows of the world's movement. 
The third way is that of submission, which may be the Christian resignation founded on submission to the will of God, or an unegoistic acceptance of things and happenings as a manifestation of the universal Will in time, or a complete surrender of the person to the Divine, to the supreme Purusha. As the first was a way of the will and the second a way of knowledge, of the understanding reason, so this is a way of the temperament and heart and very intimately connected with the principle of Bhakti. If it is pushed to the end, it arrives at the same result of a perfect equality. For the knot of the ego is loosened and the personal claim begins to disappear, we find that we are no longer bound to joy in things pleasant or sorrow over the unpleasant; we bear them without either eager acceptance or troubled rejection, refer them to the Master of our being, concern ourselves less and less with their personal result to us and hold only one thing of importance, to approach God, or to be in touch and tune with the universal and infinite Existence, or to be united with the Divine, his channel, instrument, servant, lover, rejoicing in him and in our relation with him and having no other object or cause of joy or sorrow. Here too there may be for some time a division between the lower mind of habitual emotions and the higher psychical mind of love and self-giving, but eventually the former yields, changes, transforms itself, is swallowed up in the love, joy, delight of the Divine and has no other interests or attractions. Then all within is the equal peace and bliss of that union, the one silent bliss that passes understanding, the peace that abides untouched by the solicitation of lower things in the depths of our spiritual existence. 
These three ways coincide in spite of their separate starting-points, first, by their inhibition of the normal reactions of the mind to the touches of outward things, bāhya-sparśān, secondly, by their separation of the self or spirit from the outward action of Nature. But it is evident that our perfection will be greater and more embracingly complete, if we can have a more active equality which will enable us not only to draw back from or confront the world in a detached and separated calm, but to return upon it and possess it in the power of the calm and equal Spirit. This is possible because the world, Nature, action are not in fact a quite separate thing, but a manifestation of the Self, the All-Soul, the Divine. The reactions of the normal mind are a degradation of the divine values which would but for this degradation make this truth evident to us,—a falsification, an ignorance which alters their workings, an ignorance which starts from the involution of the Self in a blind material nescience. Once we return to the full consciousness of Self, of God, we can then put a true divine value on things and receive and act on them with the calm, joy, knowledge, seeing will of the Spirit. When we begin to do that, then the soul begins to have an equal joy in the universe, an equal will dealing with all energies, an equal knowledge which takes possession of the spiritual truth behind all the phenomena of this divine manifestation. It possesses the world as the Divine possesses it, in a fullness of the infinite light, power and Ananda. 
He who lives in the Divine Consciousness regards all things with a perfect equanimity. 
I have met many people who claimed they had perfect equality of soul and perfect freedom, and hid themselves behind these theories: "All is the divine Will", and who, in fact, in their thought, were substituting their own will for the divine Will, and were very far from realising what they claimed. They were idlers who didn't want to make any effort and preferred keeping their nature as it was, rather than working to transform it. 
For example, there are those who say, who profess that everything that happens is the expression of the divine Will (I spoke about this last time, I think), there is an entire way of looking at life, understanding life, which is like that, which says, "All that is, the world as it is, all that happens, is the expression of the divine Will; therefore wisdom wants us, if we want to be in relation with the Divine, to accept without flinching and without the slightest emotion or reaction all that happens, since it is the expression of the divine Will, and it is understood that we should bow down before it." This is a conception which tends precisely to help people to acquire this equality of soul. But if you adopt this idea without adopting its opposite and making a synthesis of the two, well, naturally, you have only to sit through life and do nothing—or, in any case, never try to make the world progress. 
It is the story of the Buddha who answers the young man expert in all the arts, "I am an expert in the art of self-control. If men congratulate me or praise me, it leaves me tranquil and indifferent. If they blame me, that leaves me equally tranquil and indifferent." 
The sadhak has to keep his quietude and faith and equanimity in all conditions—even when the higher consciousness and experience are not there. 
Read Summary of Equanimity
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