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.
Vanity is a strong temptation to lying; it makes people magnify their merit, over flourish their family, and tell strange stories of their interest and acquaintance.
In a noble soul, merit alone should light the flame of love.
Reputation is rarely proportioned to virtue. We have seen a thousand people esteemed, either for the merit they had not yet attained or for that they no longer possessed.
Though we may sometimes unintentionally bestow our beneficence on the unworthy, it does not take from the merit of the act. For charity doth not adopt the vices of its objects.
Confronted by outstanding merit in another, there is no way of saving one's ego except by love.
Though the noblest disposition you inherit, And your character with piety is pack'd, All such qualities have very little merit unaccompanied by Tact.
True merit, like a river, the deeper it is, the less noise it makes.
To be loved, we should merit but little esteem; all superiority attracts awe and aversion.
There is no merit where there is no trial; and, till experience stamps the mark of strength, cowards may pass for heroes, faith for falsehood.
All merit ceases the moment we perform an act for the sake of its consequences. Truly, in this respect “we have our reward.”
Self-knowledge leading to self-hatred and humility, is the condition of the love and knowledge of God. Spiritual exercises that make use of distractions have this great merit, that they increase self-knowledge. Every soul that approaches God must be aware of who and what it is. To practice a form of mental or vocal prayer that is, so to speak, above one’s moral station is to act a lie: and the consequences of such lying are wrong notions about God, idolatrous worship of private and unrealistic phantasies and (for lack of the humility of self-knowledge) spiritual pride.
The mischief of flattery is, not that it persuades any man that he is what he is not, but that it suppresses the influence of honest ambition by raising an opinion that honor may be gained without the toil of merit.
Men do not easily rise whose poverty hinders their merit.
He who is self-approving does not shine. He who boasts has no merit. He who exalts himself does not rise high.
Arrogance in persons of merit affronts us more than arrogance in those without merit: merit itself is an affront.
Charms strike the sight, but merit wins the soul.
Jealousy is an awkward homage which inferiority renders to merit.
There are difficulties in your path. Be thankful for them. They will test your capabilities of resistance; you will be impelled to persevere from the very energy of the opposition. But what of him that fails? What does he gain? Strength for life. The real merit is not in the success but in the endeavor; and win or lose, he will be honored and crowned.
When we pray, we should feel the seriousness of speaking directly to the Almighty. The concept of seriousness should not be mistaken for sadness since sadness is a transgression. Seriousness should stem from the true joy of fulfilling a mitzvah [biblical law or good deed], the joy of having the merit to pray to the Almighty.