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 |
How many of us are waiting for the opportunity to do some great thing for the betterment of our community, forgetting that the solution of the problem requires only the active intelligent fulfillment of individual civic duty. The only things which are wrong about our Government are the things which are wrong with you and me. Democracy is never a thing done; it is and always will be a goal to be achieved. It means action, not passive acquiescence in things as they are; it requires alertness to duty, a dynamic faith, a willingness to give for the good of all. It can live only as a result of loyalty and devotion to its principles expressed by daily needs.
Action | Character | Democracy | Devotion | Duty | Dynamic | Faith | Fulfillment | Good | Government | Individual | Loyalty | Loyalty | Means | Opportunity | Principles | Waiting | Will | Wrong | Government |
Of all ennobling sentiments, patriotism may be the most easily manipulated. On the one hand, it gives powerful expression to what is best in a nation’s character: a commitment to principle, a willingness to sacrifice, a devotion to the community by the choice of the individual. But among its toxic fruits are intolerance, belligerence and blind obedience, perhaps because it blooms most luxuriantly during times of war.
Humor simultaneously wounds and heals, indicts and pardons, diminishes and enlarges; it constitutes inner growth at the expense of outer gain, and those who possess and honestly practice it make themselves more through a willingness to make themselves less.
The measure of a man is not determined by his show of outward strength or the volume of his voice or the thunder of his action. It is to be seen rather in terms of the strength of his inner self in terms of the nature and depth of his commitments the sincerity of his purpose and his willingness to continue "growing up."
I don’t see any reason why we should have less confidence in this kind of perception, I.e., in mathematical intuition, than in sense perception, which induces us to build up physical theories and to expect that future sense perceptions will agree with them and, moreover, to believe that a question not decidable now has meaning and may be decided in the future.
Education is not to teach men facts, theories or laws, not to reform or amuse them or make them expert technicians. It is to unsettle their minds, widen their horizons, inflame their intellect, teach them to think straight, if possible, but to think nevertheless.
There is a price tag on human liberty. That price is the willingness to assume the responsibilities of being free men. Payment of this price is a personal matter with each of us. It is not something we can get others to pay for us. To let others carry the responsibilities of freedom and the work and worry that accompany them - while we share only in the benefits - may be a very human impulse, but it is likely to be fatal.
Forgiveness. The experience of reconciliation following upon some breach of trust, marked on the one side by the acknowledgement of wrongdoing and the desire to make amends and on the other side by the capacity to understand and the willingness to resume friendly relations.
It is counterproductive to assume we have created every misfortune in our life, as if we had made a conscious intention to do so. That kind of thinking leads to guilt and despair. Nevertheless, a sincere willingness to acknowledge that we have certain beliefs that have created our situation will enrich our approach to working through obstacles.
Just as life is defined as biological change and death as its lack, so meaning in life is characterized by the application of stable patterns to changing circumstances and the replacing of old patterns of understanding with new and exploratory ones. Meaning is found in the losing of it, the searching after it, and in the finding of it again. The meaning in your life is in flux and is to be found in the flux (the flow) of meaning, which is therefore itself a source of meaning in your life. All this does require, however, the developing of a tolerance for ambiguity, of a willingness to accept the inevitability of change and the precariousness of your present vision, and of an openness to the unending richness of your experience of the world in its manifold variety and diversity.
Much of our ethical life is lived unthinkingly, for we do as we do by habit, custom, tradition, or because we have thought the pros and cons of similar situations. We must somehow be able to decide what is valuable at this moment while at the same time remaining open to future revisions in our valuational pattern. This willingness to revise, to be open to new possibilities of value, is for me a key to life and value enhancement.