The psyche itself is not directly perceptible. It's characteristic being
conscious activities, "to know" and "to perceive" are its performances.
The body and the mind are the instruments of its performance. All spiritual
disciplines aim at unadulterated conscious performance, i.e. pure knowledge
and pure perception. This is also a state of infinite bliss and pure happiness.
Delusion, however, perverts our perception and makes our knowledge fragmented
and piecemeal. Then, our perception, being contaminated with the emotions
of likes and dislikes, cannot be impartial. Equanimity, can be achieved
by impartial (uncontaminated) perception, or we can say that pure perception
is equanimity itself.
We hear, see, smell, taste and touch, through our respective sense-organs
and mind. Our mind is also the instrument of conceptual thinking. Attachment
is produced towards what we like and aversion is produced towards what
we dislike. One who is impartial to both, i.e. like as well as dislike,
is equanimous. That is to say, only he is equanimous whose perception
is pure and uncontaminated by attachment and/or aversion. Practice of
Preksa-dhyana progressively develops equanimity. As we progress, pleasant
and unpleasant sensation, fail to produce the emotions of like and dislike.
Consequently the feelings of attachment and aversion, gradually disappear.
This, in turn, further develops our capacity for purer perception.
Our mind functions in many ways. At times a train of thoughts is running;
at times some conceptual planning occupies it. All these activities can
be perceived impartially during the meditational practice. The significance
of such perception is that the "spiritual self" is distinguished from
the "thought". The "Self" is the "spectator", while the mental activity
is the object of the awareness. This is not a mere imagination nor auto-suggestion
but a reality. As soon as one commences the perception of thought as an
impartial spectator, the train begins to slow down, (and if the perception
continues), it ultimately comes to a halt. Regular practice of thought-perception
develops the perceptive capacity to a degree, where it is able to divulge
other's thoughts also.
As stated earlier, the conscious self in its purest state is capable of
experiencing the entire universal reality at once. Delusion drastically
reduces this innate capacity, and our knowledge is fragmented and piecemeal.
Delusion is nourished by the emotion of attachment and aversion. To develop
and ultimately unobfuscate the inherent capacity of omniscience, one has
to commence diluting the emotions of like and dislike, pleasure and pain.
And to dilute these contaminating emotions, the impartial perception is
the only available tool. Though obfuscated, our conscious self is always
capable of executing its authority, which can be used to further develop
equanimity. Thus equanimity begets purity of perception and purer the
perception, higher is the level of equanimity. The cumulative result of
the successive exchange of cause and effect ultimately brings about purest
perception and instant cognition of the entire reality.