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.
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 |
Instinct gave place temporarily to a system of habits, each one of which became contingent, their convergence of which became contingent, their convergence towards the preservation of society being alone necessary, and this necessity bringing back instinct with it. The necessity of the whole, felt behind the contingency of the parts, is what we call moral obligation in general - it being understood that the parts are contingent in the eyes of society only; to the individual, into whom society inculcates its habits, the part is as necessary as the whole.
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.
My reason teaches me that land cannot be sold. The Great Spirit gave it to his children to live upon and cultivate as far as necessary for their subsistence, and so long as they occupy and cultivate it they have the right to the soil, but if they voluntarily leave it then any other people have a right to settle on it. Nothing can be sold, except things that can be carried away.
Inside myself is a place where I live all alone and that's where you renew your springs that never dry up.
The voice of the Devil. All Bibles or sacred codes have been the causes of the following errors: 1. That man has two real existing principles; vis; a body and a soul. 2. That energy, called evil, is alone from body, and that reason, called good, is alone from the soul. 3. That God will torment man in eternity for the following energies. But the following contraries to these are true: 1. Man has no body distinct from his soul; for that called body is a portion of soul discerned by the five senses, the chief inlets of the soul in this age. 2. Energy is the only life, and is from the body; and reason is bound or outward circumference of energy. 3. Energy is eternal delight.