Causes and Conditions for Agitation

I believe the state without agitation is what we allready know. Often people touch this state of stilling while making a walk in nature, or alone meditating in a forest. Often being alone is a condition.
Alone, and not seeing constant the signs that we must do this or that to this or that person or situation, we can become plain and simple again. Drop all that restlessness.

That is why a lot of people probably also like seclusion from time to time. To get in touch again with inner peace, non-agition, stilling, dispassion. Going back to our own territory of simplicity. Like coming home again and dropping the feathers of complexity. Moulting.

In fact nothing changes when we become from complex to simple again, right? In practice, in daily life, only a lot of agitation is lost and only a lot of agitation arises. That again and again.

I think people differ a lot in how easily people are agitated, evoked, aroused. Some become easily agitated. And others not that easily.

I do not believe this relies on differences in wisdom. I do not think that one must see it like this that those who become easily agitated in a world on fire, bombarded with sense-info, they are the unwise, and those who do not easily get agitated, are the wise. Probably the other way around. Probably those not easily agitated are less open-minded or have some mentallity of indifference, or just have not a great developed conscience or something like that.

My personal understanding of all this is that such stability and instablity people can show, has no relation at all to the kind of causes and conditions Buddha teaches. Non-agitation in the world, that is seldomly rooted in qualities.

In this sense, i also believe it is good not the use other people as a mirror and think they must be very wise because they are so cool, dispassionate, stable. Or to think low about oneself if one is easily agitated.

I think it is good to see how things are really rooted.

Buddha sat under a tree like this and meditated consistently until Enlightenment, often very agitated at the weather of the world’s and His emotions. He had to find a way to save us.

Dhp 83:

Though touched by sadness or happiness,
the astute [paṇḍitā] appear neither depressed nor elated.

Snp 3.8:

And so the world is stricken
by old age and by death.
That is why the wise do not grieve,
for they understand the way of the world.

For one whose path you do not know—
not whence they came nor where they went—
you lament in vain,
seeing neither end.

If a bewildered person,
lamenting and self-harming,
could extract any good from that,
then those who see clearly would do the same.

For not by weeping and wailing
will you find peace of heart.
It just gives rise to more suffering,
and distresses your body.

Growing thin and pale,
you hurt yourself.
It does nothing to help the dead:
your lamentation is in vain.

Unless a person gives up grief,
they fall into suffering all the more.
Bewailing those whose time has come,
you fall under the sway of grief.

See, too, other folk departing
to fare after their deeds;
fallen under the sway of death,
beings flounder while still here.

For whatever you imagine it is,
it turns out to be something else.
Such is separation:
see the way of the world!

Even if a human lives
a hundred years or more,
they are parted from their family circle,
they leave this life behind.

Therefore, having learned from the Perfected One,
dispel lamentation.
Seeing the dead and departed, think:
“I cannot escape this.”

As one would extinguish
a blazing refuge with water,
so too a sage—a wise,
astute, and skilled person—
would swiftly blow away grief that comes up,
like the wind a tuft of cotton.

One who seeks their own happiness
would pluck out the dart from themselves—
the wailing and moaning,
and sadness inside.

With dart plucked out, unattached,
having found peace of mind,
overcoming all sorrow,
one is sorrowless and extinguished.

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