The purpose of this discipline is to bring man into the habit of applying the insight that has come to him as the result of the preceding disciplines. When one is rising, standing, walking, doing something, stopping, one should constantly concentrate one’s mind on the act and the doing of it, not on one’s relation to the act, or its character or value. One should think: there is walking, there is stopping, there is realizing; not, I am walking, I am doing this, it is a good thing, it is disagreeable, I am gaining merit, it is I who am realizing how wonderful it is. Thence come vagrant thoughts, feelings of elation or of failure and unhappiness. Instead of all this, one should simply practice concentration of the mind on the act itself, understanding it to be an expedient means for attaining tranquillity of mind, realization, insight and Wisdom; and one should follow the practice in faith, willingness and gladness. After long practice the bondage of old habits become weakened and disappears, and in its place appear confidence, satisfaction, awareness and tranquillity. What is the Way of Wisdom designed to accomplish? There are three classes of conditions that hinder one from advancing along the path to Enlightenment. First, there are the allurements arising from the senses, from external conditions and from the discriminating mind. Second, there are the internal conditions of the mind, its thoughts, desires and mood. All these the earlier practices (ethical and mortificatory) are designed to eliminate. In the third class of impediments are placed the individual’s instinctive and fundamental (and therefore most insidious and persistent) urges - the will to live and to enjoy, the will to cherish one’s personality, the will to propagate, which give rise to greed and lust, fear and anger, infatuation, pride and egotism. The practice of the Wisdom Paramita is designed to control and eliminate these fundamental and instinctive hindrances.

In every community there is a class of people profoundly dangerous to the rest. I don't mean the criminals. For them we have punitive sanctions. I mean the leaders. Invariably the most dangerous people seek the power. While in the parlors of indignation the right-thinking citizen brings his heart to a boil. In here, the human bosom -- mine, yours, everybody's -- there isn't just one soul. There's a lot of souls. But there are two main ones, the real soul and a pretender soul. Now! Every man realizes that he has to love something or somebody. He feels that he must go outward. 'If thou canst not love, what art thou?' Are you with me?

There are two fools in this world. One is the millionaire who thinks that by hoarding money he can somehow accumulate real power, and the other is the penniless reformer who thinks that if only he can take the money from one class and give it to another, all the world’s ills will be cured.

Through a fatality inseparable from human nature, moderation in great men is very rare: and as it is always much easier to push on force in the direction in which it moves than to stop its movement, so in the superior class of the people, it is less difficult, perhaps, to find men extremely virtuous, than extremely prudent.

Surely the shortest commencement address in history - and for me one of the most memorable - was that of Dr. Harold E. Hyde, President of New Hampshire's Plymouth State College. He reduced his message to the graduating class to these three ideals: 'Know yourself - Socrates. Control yourself - Cicero; Give yourself - Christ'

Congress is a very unrepresentative institution. Not only from an economic class point of view, but from every point of view - sex, race, age, vocation... These men in Congress don’t represent a homogeneous point of view. They represent their own point of view - by reason of their sex, background and class.

There are other similarities between poetry and children's speech. Poets tend to look for significant evocative detail --something straight out of life -- to carry their meaning, and to avoid the vaguely general or abstract terms. With young children it is not a matter of choice. Their ideas must take a concrete form of expression because they have not mastered the art of masking and handling (Sign-mind) abstraction. A five year old boy in an infants' class once said, "Oh, yes, I know Geography. Its polar bears at the top and penguins at the bottom."

Any class is all right if it will only let others be so.

Atheism can benefit no class of people; neither the unfortunate, whom it bereaves of hope, nor the prosperous, whose joys it renders insipid, nor the soldier, of whom it makes a coward, nor the woman whose beauty and sensibility it mars, nor the mother, who has a son to lose, nor the rulers of men, who have no surer pledge of the fidelity of their subjects than religion.

There are two fools in this world. One is the millionaire who thinks that by hoarding money he can somehow accumulate real power, and the other is the penniless reformer who thinks that if only he can take the money from one class and give it to another, all the world's ills will be cured.

It is one of the ironic and yet pathetic aspects of our competitive life that with each step up the ladder of success, the regimentation of the individual and his family becomes more intense and coercive. The goal of competitive striving is to be allowed to submit to these extractions and find fulfillment only in doing as faithfully as possible what others in one's competitive class are doing

Selfishness does not grow in intensity as we move downward in society from class to class.

There are three classes of readers; some enjoy without judgment; others judge without enjoyment; and some there are who judge while they enjoy and enjoy while they judge. The latter class reproduces the work of art on which it is engaged. Its numbers are very small.

A wise man will select his books, for he would not wish to class them all under the sacred name of friends. Some can be accepted only as acquaintances. The best books of all kinds are taken to the heart, and cherished as his most precious possessions. Others to be chatted with for a time, to spend a few pleasant hours with and laid aside, but not forgotten.

The distinguishing feature of Communism is not the abolition of property generally, but the abolition of bourgeois property. By modern bourgeois private property is the final and most complete expression of the system of producing and appropriating products that is based on class antagonisms, on the exploitation of the many by the few.

The history of all hitherto existing society is the history of class struggles.

Revolution is a transfer of property from class to class.

Eager and apprehensive men of small property constitute the class that is constantly increased by the equality of conditions. Hence in democratic communities the majority of the people do not clearly see what they have to gain by a revolution, but they continually and in a thousand ways feel that they might lose by one.

The danger is not that a particular class is unfit to govern. Every class is unfit to govern.

The bonds of class are stronger than those of nationality.