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.

The failure of our modern world, with its moral and ethical collapse, may be traced directly to our spiritual ignorance and moral disobedience. The ethical conditions under which we live are disgracefully unsanitary. It is futile to expect peace and goodwill on earth while our homes are infested with the germs of selfishness, irreverence and lust. The world-wide epidemic of hatred, cruelty, murder and war is the inevitable result of our moral and spiritual disobedience. We cannot break the laws of the universe with impunity.

Jealousy and lust, and ambition drive a man out of the world.

The lust for power is not rooted in strength but in weakness.

Desire is the major cause of every transgression. When a person does something improper, it is because he has a specific desire that was aroused by some trait such as envy, lust, or honor-seeking.

Genuine self-government is possible only in very small groups, societies on a national or super-national scale will always be ruled by oligarchical minorities, whose members come to power because they have a lust for power.

Lust is a vice sooner condemned than banished.

Idleness is the mistress of wanton appetites, and fortress of lust's gate.

Lust is an enemy to the purse, a foe to the person, a canker to the mind, a corrosive to the conscience, a weakness of the wit, a besotter of the senses, and finally a mortal bane to all the body.

The lust of avarice has so totally seized upon mankind that their wealth seems rather to possess them than they possess their wealth.

Freedom means mastery of your world. Fear and greed are common sources of bondage. We are afraid, beset by anxiety. We do not know what tomorrow will bring. We seem so helpless over against the forces that move now without apparent thought for men. And our inner freedom is destroyed by greed. We think that if we only had enough goods we should be free, happy, without care. And so there comes the lust for money, and slavery to the world of things. The world can enslave; it can never make us free.

Envy, lust, and honor-seeking take a person out of the world.

Show me a man who is not a slave. One is a slave to lust, another to greed, another to ambition, and all men are slaves to servitude is more disgraceful than that which is self-imposed.

When he has the power to see things detached from self-interest and from the insistent claims of the lust of the senses, then alone can he have the true vision of the beauty that is everywhere. Then only can he see that what is unpleasant to us is not necessarily unbeautiful, but has its beauty in truth.

Lust... is a short pleasure, bought with long pains, a honeyed poison, a gulf of shame... the body's bane and the soul's perdition.

Certain sins manifests themselves as their mirror opposites which the sinner is able to persuade himself are virtues. Thus Gluttony can manifest itself as Daintiness, Lust as Prudery, Sloth and Senseless Industry, Envy as Hero Worship.

The lie of fear is the refuge of cowardice, and the lie of fraud, the device of the cheat. The inequalities of men and the lust of acquisition are a constant premium of lying.

The chief evil of war is more evil. War is the concentration of all human crimes. Here is its distinguishing, accursed brand. Under its standard gather violence, malignity, rage, fraud, perfidy, rapacity, and lust. If it only slew man, it would do little. It turns man into a beast of prey.

Pride, arrogance and lust of conquest are the natural and bitter fruits of military preparation.

Lust is a captivity of the reason and an enraging of the passions. It hinders business and distracts counsel. It sins against the body and weakens the soul.