There are many seasons in a man’s life - and the more exalted and responsible his position, the more frequently do these seasons recur - when the voice of duty and the dictates of feeling are opposed to each other; and it is only the weak and the wicked who yield that obedience to the selfish impulses of the heart which is due to reason and honor.
[Paraphrase] Self consciousness, while glorious for what is has done, is at the same time baneful, because it precludes man from entering the Cosmic Conscious life, which leads to the infinite - which alone can explain God.
Gentleness in the gait is what simplicity is in the dress. Violent gesture or quick movement inspires involuntary disrespect. One looks for a moment at a cascade; but one sits for hours, lost in thought, and gazing upon the still water of a lake. A deliberate gait, gentle manners, and a gracious tone of voice - all of which may be acquired - give a mediocre man an immense advantage over those vastly superior to him. To be bodily tranquil, to speak little, and to digest without effort are absolutely necessary to grandeur of mind or of presence, or to proper development of genius.
Wise men weigh the advantages of any course of action against its drawbacks, and move not an inch until they can see what the result of their action will be; but while they are deep in thought, the men with self-confidence ‘come and see and conquer.’
A man does not sin by commission only, but often by omission.
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 |