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　　A world where that little share of happiness allotted to beings is mostly secured after many disappointments, failures and defeats;

　　a world where only the courage to start anew, again and again, promises success;

　　a world where scanty joy grows amidst sickness, separation and death;

　　a world where beings who were a short while ago connected with us by sympathetic joy, are at the next moment in want of our compassion — such a world needs equanimity.

　　But the kind of equanimity required has to be based on vigilant presence of mind, not on indifferent dullness. It has to be the result of hard, deliberate training, not the casual outcome of a passing mood. But equanimity would not deserve its name if it had to be produced by exertion again and again. In such a case it would surely be weakened and finally defeated by the vicissitudes of life. True equanimity, however, should be able to meet all these severe tests and to regenerate its strength from sources within. It will possess this power of resistance and self-renewal only if it is rooted in insight.

　　What, now, is the nature of that insight

　　 It is the clear understanding of how all these vicissitudes of life originate, and of our own true nature. We have to understand that the various experiences we undergo result from our kamma — our actions in thought, word and deed — performed in this life and in earlier lives. Kamma is the womb from which we spring (kamma-yoni), and whether we like it or not, we are the inalienable "owners" of our deeds (kamma-ssaka). But as soon as we have performed any action, our control over it is lost: it forever remains with us and inevitably returns to us as our due heritage (kamma-dayada). Nothing that happens to us comes from an "outer" hostile world foreign to ourselves; everything is the outcome of our own mind and deeds. Because this knowledge frees us from fear, it is the first basis of equanimity. When, in everything that befalls us we only meet ourselves, why should we fear

　　If, however, fear or uncertainty should arise, we know the refuge where it can be allayed: our good deeds (kamma-patisarana). By taking this refuge, confidence and courage will grow within us — confidence in the protecting power of our good deeds done in the past; courage to perform more good deeds right now, despite the discouraging hardships of our present life. For we know that noble and selfless deeds provide the best defense against the hard blows of destiny, that it is never too late but always the right time for good actions. If that refuge, in doing good and avoiding evil, becomes firmly established within us, one day we shall feel assured: "More and more ceases the misery and evil rooted in the past. And this present life — I try to make it spotless and pure. What else can the future bring than increase of the good

　　" And from that certainty our minds will become serene, and we shall gain the strength of patience and equanimity to bear with all our present adversities. Then our deeds will be our friends (kamma-bandhu).

　　Likewise, all the various events of our lives, being the result of our deeds, will also be our friends, even if they bring us sorrow and pain. Our deeds return to us in a guise that often makes them unrecognizable. Sometimes our actions return to us in the way that others treat us, sometimes as a thorough upheaval in our lives; often the results are against our expectations or contrary to our wills. Such experiences point out to us consequences of our deeds we did not foresee; they render visible half-conscious motives of our former actions which we tried to hide even from ourselves, covering them up with various pretexts. If we learn to see things from this angle, and to read the message conveyed by our own experience, then suffering, too, wil…

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