If we desire to live securely, comfortably, and quietly, that by all honest means we should endeavor to purchase the good will of all men, and provoke no man’s enmity needlessly; since any man’s love may be useful, and every man’s hatred is dangerous.
Real joy seems dissonant from the human character in its present condition; and if it be felt, it must come from a higher region, for the world is shadowed by sorrow; thorns array the ground; the very clouds, while they weep fertility on our mountains, seem also to shed a tear on man’s grave who departs, unlike the beauties of summer, to return no more; who fades unlike the sons of the forest, which another summer beholds new clothed, when he is unclothed and forgotten.
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 |
More than all, and above all Washington was master of himself. If there be one quality more than another in his character which may exercise a useful control over the men of the present hour, it is the total disregard of self when in the most elevated positions for influence and example.
Since God hath always an eternal and present state, His knowledge, surpassing time’s notions, remaineth in the simplicity of His presence and, comprehending the infinite of what is past and to come, considereth all things as though they were in the act of being accomplished.
Life has neither material nor idealistic secrecy or mystery about it. Life is equal to itself only, hence perceiving its meaning is out of the question... The exaggeration of our mental abilities has given rise to what we perceive as “the problem” of discerning life’s purpose... If it is beyond our powers to disembowel love and beauty - we can only ravish them - it means that they are given to us not for cognition but for reflection. Similarly, the freedom of choice granted to man, a freedom denied the rest of the living species, is man’s task, a duty to exercise and fulfill, not merely an opportune option.
We walk, and our religion is shown (even in the dullest and most insensitive person) in how we walk. Or to put it more accurately, living in this world means choosing, choosing to walk, and the way we choose to walk is infallibly and perfectly expressed in the walk itself. Nothing can disguise it. The walk of an ordinary man and of an enlightened man are as different as that of a snake and a giraffe.
Thousands of men breathe, move, and live, pass off the stage of life, and are heard of no more. Why? they do not partake of good in the world, and none were blessed by them; none could point to them as the means of their redemption; not a line they wrote, not a word they spake, could be recalled; and so they perished: their light went out in darkness, and they were not remembered more than insects of yesterday. Will you thus live and die, O man immortal? Live for something. Do good, and leave behind you a monument of virtue that the storm of time can never destroy. Write your name, in kindness, love, and mercy, on the hearts of thousands you come in contact with year by year: you will never be forgotten. No! your name, your deeds, will be as legible on the hearts you leave behind you as the stars on the brow of evening. Good deeds will shine as the stars of heaven.