From the very beginning of a person’s life one learns that the purpose of life is not uninterrupted pleasure. Every infant suffers pains and illnesses. We should not perceive illness and pain as negative. Suffering teaches us humility. We learn that we do not have complete power over ourselves.
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 |
To be born is to suffer: to grow old is to suffer: to die is to suffer: to lose what is loved is to suffer: to be tied to what is not loved is to suffer: to endure what is distasteful is to suffer. In short, all the results of individuality, or separate self-hood, necessarily involve pain or suffering.
Graceful, particularly in youth, is the tear of sympathy, and the heart that melts at the tale of woe; we should not permit ease and indulgence to contract our affections, and wrap us up in selfish enjoyment. But we should accustom ourselves to think of the distresses of human life, of the solitary cottage, the dying parent, and the weeping orphan. Nor ought we ever to sport with pain and distress in any of our amusements, or treat even the meanest insect with wanton cruelty.
The fatal fondness of indulging in a spirit of ridicule, and the injurious and irreparable consequences which sometimes attend the too severe reply, can never be condemned with more asperity than it deserves. Not to offend is the first step towards pleasing. To give pain is as much an offence against humanity as against good-breeding, and surely it is as well to abstain from an action because it is sinful, as because it is unpolite.
There is no passion so distressing as fear, which gives us great pain and makes us appear contemptible in our own eyes to the last degree. Fear is in almost all cases a wretched instrument of government, and ought in particular never to be employed against any order of men who have the smallest pretensions to independency.
All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of he who draws the carriage.
Ostentation is the signal flag of hypocrisy. The charlatan is verbose and assumptive; the Pharisee is ostentatious, because he is a hypocrite. Pride is the master sin of the Devil; and the Devil is the father of lies.
Humility is not a weak and timid quality; it must be carefully distinguished from a groveling spirit. There is such a thing as an honest pride and self-respect. Though we may be servants of all, we should be servile to none.
The first American mingled with her pride a singular humility. Spiritual arrogance was foreign to his nature and teaching. He never claimed that his power of articulate speech was proof of superiority over “dumb creation”; on the other hand, speech to him is a perilous gift. He believes profoundly in silence - the sign of perfect equilibrium. silence is the absolute poise or balance of body, mind and spirit. The an who preserves his selfhood ever calm and unshaken by the storms of existence - not a leaf, as it were, astir on the tree, not a ripple upon the surface of the shining pool - his, in the mind of the unlettered sage, is the ideal attitude and conduct of life.