It is indifference which is the cause of most of our unhappiness. Indifference to religion, to the happiness of others, and to the precious gift of freedom, and the wide liberty that is the inheritance of all in a free land. Are we our "Brother's Keeper"? We certainly are! If we had no regard for others' feelings or fortune, we would grow cold and indifferent to life itself. Bound up with selfishness, we could not hope for the success that could easily be ours.
Nothing destroys the potential for parents to have a close relationship with their children as disciplining through excessive fear. When children are still young, parents should be aware that one day their children will become independent. Parents who frequently use fear as a weapon create negative feelings in their children. When they grow up, those children are likely to rebel against their parents and go their own way.
When you have desires to do something wrong, you might feel so embarrassed with yourself for not being on a higher level that you try to repress those desires and forget about them. This is a mistake since it is not dealing with the problem but covering it up. Ignoring your inner feelings and reactions is dangerous. Be aware of what you desire, and have a dialogue with yourself to overcome it.
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.
Anger an arrogance are partners. Inner feelings of conceit lead a person to become angry. Conversely, humility leads to forgiveness.
Custom governs the world; it is the tyrant of our feelings and our manners and rules the world with the hand of a despot.
When a book raises your spirit, and inspires you with noble and courageous feelings, seek for no other fuel to judge thy work by; it is good, and made by a good worksman.
Satipatthana Sutta - The Foundation of Mindfulness Translated from Pali: A monk lives contemplating the body in the body, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness, and grief; he lives contemplating feelings in feelings, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief.
In early youth, if we find it difficult to control our feelings, so we find it difficult to vent them in the presence of others. On the spring side of twenty, if anything affects us, we rush to lock ourselves up in our room, or get away into the street or the fields; in our earlier years we are still the savages of nature, and we do as the poor brutes do. The wounded stag leaves the herd; and if there is anything on a dog’s faithful heart, he slinks away into a corner.
Do not hate someone who has humiliated you. Although he has transgressed, he has rendered you a service. When a person suffers humiliation in silence, it atones for his misdeeds. The situation is analogous to someone’s preparing a hot bath for you. Although it might cause you some pain, it also cleanses you. Keeping this thought in mind will prevent feelings of hatred.
We communicate happiness to others not often by great acts of devotion and self-sacrifice, but by the absence of fault-finding and censure, by being ready to sympathize with their notions and feelings, instead of forcing them to sympathize with ours.
A person lacking internal feelings of self-worth feels a need for honor from others. The greater the lack of self-esteem, the greater the need for the validation of one’s self-worth through the approval of others.
Much on earth is hidden from us, but to make up for that we have been given a precious mystic sense of our living bond with the other world, with the higher heavenly world, and the roots of our thoughts and feelings are not here but in other worlds. That is why the philosophers say that we cannot apprehend the reality of things on earth.
Life is very difficult. It seems right to me sometimes that we should follow our strongest feelings; but then such feelings continually come across the ties that all our former life has made for us - the ties that have made others depend on us - and would cut them in two.
Every man bears something within him that, if it were publicly announced, would excite feelings of aversion.
If we look back upon the usual course of our feelings, we shall find that we are more influenced by the frequent recurrence of objects than by their weight and importance; and that habit has more force in forming our habits than our opinions have. The mind naturally takes its tone and complexion from what it habitually contemplates.
The grand difficulty is to feel the reality of both worlds, so as to give each its due place in our thoughts and feelings, to keep our mind’s eye and our heart’s eye ever fixed on the land of promise, without looking away from the road along which we are to travel toward it.
A happy life is made up of little things in which smiles and small favors are given habitually. A gift sent, a letter written, a call made, a recommendation given, transportation provided, a cake made, a book lent, a check sent - things which are done without hesitation. Kindness isn't sacrifice so much as it is being considerate for the feelings of others, sharing happiness, the unselfish thought, the spontaneous and friendly act, forgetfulness of our own present interests.
I found death to be a simple shift in consciousness. It was painless, instantaneous and nothing to be feared. In fact, it felt more natural not to breath than to breathe. It was wonderful not to 'wear' a body. I had complete mobility, perfect memory and knowledge. I was free! I found no fear in dying. The fear came for me when I realized that I was still alive, and I didn't 'stay dead'.You don't lose your cravings or addictions in dying, but I found that you do lose your ability to satisfy them. The opportunities that existed before are no more. Whatever are your attitudes, beliefs, thoughts, ideas, feelings, expectations or apprehensions...that's what you'll wear and that's what you'll be. They become your body and your world. No more games. No more secrets. No more cover-up. You become what you really are! We are in a condition of our own creation. When we die we reap our own harvest.
Prayer is intended to increase the devotion of the individual, but if the individual himself prays he requires no formula; he pours himself forth much more naturally in self-chosen and connected thoughts before God, and scarcely requires words at all. Real inward devotion knows no prayer but that arising form the depths of its own feelings.