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.
A modern commentator made the observation that there re those who seek knowledge about everything and understand nothing. It is wonder - not mere curiosity - a sense of enchantment, of respect for the mysteries of love for the other, that is essential to the difference between a knowing that is simply a gathering of information and techniques and a knowing that seeks insight and understanding. It is wonder that reveals how intimate is the relationship between knowledge of the other and knowledge of the self, between inwardness and outwardness.
The essential problem of freedom, it seems to me, is the problem of the relation of choice and unimpeded effective action to each other... There is an intrinsic connection between choice as freedom and power of action as freedom. A choice which intelligently manifests individuality enlarges the range of action, and this enlargement in turn confers upon our desires greater insight and foresight, and makes choice more intelligent.
A return from the over-estimation of the property of consciousness is the indispensable preliminary to any genuine insight into the course of psychic events... The unconscious must be accepted as the general basis of the psychic life. The unconscious is the larger circle which includes the smaller circle of the conscious; everything conscious has a preliminary unconscious stage, whereas the unconscious can stop at this stage, and yet claim to be considered a full psychic function.
A Whole combination of knowledge, insight, abilities and skills as well as moral virtue and spiritual excellence, make up the art of the wifely home-builder.
No one can change himself beyond his life, hereafter, beyond his Time, but only within his life. His attainment of unity is something that must belong to his life, this life, that is himself; and if we can equate unity and ‘eternal life’, it is something that cannot life in some ‘tomorrow’ or ‘hereafter’ beyond a man’s life. Its possibilities belong to us now, to something we have to do now. It is this life that must be worked upon, be made more real, by separating the false by insight.
Jung said the truth of the matter is that the shadow is ninety percent gold. Whatever has been repressed holds a tremendous amount of energy, with a great positive potential. So the shadow, no matter how troublesome it may be, is not intrinsically evil. The ego, in its refusal of insight and its refusal to accept the entire personality, contributes much more to evil than the shadow.
Psychotherapy is a process in which you will learn to contain your pain until the weight of it collapses into insight.
When you see ordinary situations with extraordinary insight it is like discovering a jewel in rubbish. If work becomes part of your spiritual practice, then your regular, daily problems cease to be only problems and become a source of inspiration. Nothing is rejected as ordinary and nothing is taken as being particularly sacred, but all the substance and material available in life-situations is used.
Books are no substitute for living, but they can add immeasurably to its richness. When life is absorbing, books can enhance our sense of its significance. When life is difficult, they can give us momentary release from trouble or a new insight into our problems, or provide the hours of refreshment we need.
Faith is not something that we acquire once and for all. Faith is an insight that must be acquired at every single moment.
A moment's insight is sometimes worth a life's experience.
Science will never be able to reduce the value of a sunset to arithmetic. Nor can it reduce friendship to a formula. Laughter and love, pain and loneliness, the challenge of accomplishment in living, and the depth of insight into beauty and truth: these will always surpass the scientific mastery of nature.
The majority of those who flatter themselves on their knowledge of the human heart do not separate their boasted insight from their unfavorable feeling about humanity... Nothing indeed imparts a psychological air so much as an habitual attitude of depreciation.
Science is an important part of the humanities because it is based on an essential human trait: curiosity about the how and why of our environment. We must foster wonder, joy of insight.
The eye observes only what the mind, the heart, and the imagination are gifted to see; and sight must be reinforced by insight before souls can be discerned as well as manners, ideas as well as objects, realities and relations as well as appearances and accidental connections.
Religion is devoted and loyal commitment to the best that reason and insight can discover. The liberal understands what loyalty means as the authoritarian never can.
We may call it spirituality, enthusiasm, spontaneity, outlook, insight, - many names will do, - but what we mean by all of them is essentially the same. It is the power to see the element of eternal principles in which things live, - to see the way in which each fact and act is a true wave on the great ocean of infinity, to see all life full of the life of God, - and so to lose the sense of hardness and separateness in the things which happen and things we do.
The philosophical and religious West has been axial for almost 3,000 years. In the axial model, a sharp distinction was made between this world and a world beyond, and the idea arose that, although, we are in this world, we are not of this world. According to this model, human life is a journey that leads us from appearance to reality, bondage to liberation, confusion to insight, and darkness to light.
Death is a great adventure, but none need go unconvinced that there is an issue to it. The man of faith may face it as Columbus faced his first voyage from the shores of Spain. What lies across the sea he cannot tell; but his special expectations all may be mistaken; but his insight into the clear meanings of present facts may persuade him beyond doubt that the sea has another shore.