Illusion and self-deception stand in the way of an honest, penetrating and fearless self-appraisal. Though it would appear that we have access to the innermost core of our individual being, and that there is nothing in the world with which we are on more intimate terms than our own self, the self remains an elusive object of knowledge and understanding.
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 | Awareness | Character | Confidence | Control | Discipline | Enlightenment | Failure | Faith | Fear | Feelings | Good | Greed | Habit | Individual | Insight | Lust | Man | Means | Merit | Mind | Personality | Practice | Pride | Purpose | Purpose | Tranquility | Understanding | Unhappiness | Will | Wisdom | Failure | Awareness | Old |
Desire for knowledge is the path of honor: desire for wealth is the path of dishonor. Wealth is the chain that slaves wear; knowledge the kingly crown.
The meaning of life is experienced when we are in touch with our unique essence, sometimes called the divine spark within... It is both individual and universal. When we are fully aware of this unique inner radiance, we feel what it is to be utterly alive. We experience unconditional love. We sense complete safety because that spark also connects us to the universal divinity within all things.
Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
Earnestness is the devotion of all the faculties. It is the cause of patience; gives endurance; overcomes pain; strengthens weakness; braves dangers; sustains hope; makes light of difficulties, and lessens the sense of weariness in overcoming them.