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.
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 |
I live in the world, but I seem to myself not of it!.. Natural phenomena are but the shadows of the spirit form which they spring, as the human face changes under the influence of love, hatred or fear... When, O when, shall I be able to reveal its poetry? I see everywhere and in ever object unceasing motion, and in that motion a creative force forever and forever repeating and re-repeating the same simple process as to infinity. Through all nature the grand rhythms roll and heaven and earth are filled with the melody. Men are but boys chasing shadows. The spiritual significance of the world none seem to see - the infinite simplicity of its process are none care to understand.
If men would wound you with injuries, meet them with patience: hasty words rankle the wound, soft language, dresses it, forgiveness cures it, and oblivion takes away the scar. It is more noble by silence to avoid an injury than by argument to overcome it.
If men wound you with injuries, meet them with patience; hasty words rankle the wound, soft language dresses it, forgiveness cures it, and oblivion takes away the scar. It is more noble by silence to avoid an injury; than by argument to overcome it.
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.
I am not collecting my knowledge from letters and books, but I have it within my own Self; because heaven and earth with all their inhabitants, and moreover God himself, is in man.