Among today’s adept practitioners, the lie has long since lost its honest function of misrepresenting reality. Nobody believes anybody, everyone is in the know. Lies are told only to convey to someone that one has no need either of him or his good opinion. the lie, once a liberal means of communication, has today become one of the techniques of insolence enabling each individual to spread around him the glacial atmosphere whose shelter he can thrive.
Illusion and self-deception stand in the way of an honest, penetrating and fearless self-appraisal. Though it would appear that we have access to the innermost core of our individual being, and that there is nothing in the world with which we are on more intimate terms than our own self, the self remains an elusive object of knowledge and understanding.
It requires two indiscreet persons to institute a quarrel; one individual cannot quarrel alone.
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.
The first real mental illumination I remember to have experienced was when I saw that the universe exists in each of its individual atoms - that is, the universe is the result of a few simple processes infinitely repeated. When a drop of water has been mathematically measured, every principle will have been used which would be called form in the measurement of the heavens. All life on the globe is sustained by digestion and assimilation; when by voluntary and traumatic action these stop death follows. The history of an individual mind is the history of the race. Know one thing in its properties and relations and you will know all things.
The healthy and strong individual is the one who asks for help when he needs it. Whether he's got an abscess on his knee or in his soul.
There can be no progress - real, moral progress - except in the individual and by the individual himself.
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.
It is when we detect our own weaknesses that we come to pity or despise mankind. The human nature from which we then turn away is the human nature we have discovered in the depths of our own being. The evil is so well screened, the secret so universally kept, that in this case each individual is the dupe of all: however severely we may profess to judge other men, at bottom we think them better than ourselves. On this happy illusion much of our social life is grounded.
With our finite minds we cannot presume to know if there is a Purpose. We sense, however, the presence of something greater than we can comprehend, a force as yet unknown to us - perhaps even to be unknown. So we accept our situation, learn from it, and do the best we can, resting on faith, despair, or cynicism, depending on the individual. Overriding all this must be an obligation - self-imposed or externally impressed - to do the best one can for others, to relieve suffering and to exercise compassion. We are all in this together, for life is a common, not an individual, endeavor.
Love begins in individual hearts.
The meaning of life is experienced when we are in touch with our unique essence, sometimes called the divine spark within... It is both individual and universal. When we are fully aware of this unique inner radiance, we feel what it is to be utterly alive. We experience unconditional love. We sense complete safety because that spark also connects us to the universal divinity within all things.
The life which is in man is eternal, as all life is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any peradventure all things work together for the good of each and all; that the foundation principle of the world is what we call love, and that the happiness of every individual is in the long run absolutely certain.
When a person who was self conscious only, enters into cosmic consciousness - he knows without learning certain things... that the universe is not a dead machine but a living presence... that in its essence and tendency it is infinitely good... that individual existence is continuous beyond what is called death.
By moral power we mean the power of a life and a character, the power of good and great purposes, the power which comes at length to reside in a man distinguished in some course of estimable or great conduct. No other power of man compares with this, and there is no individual who may not be measurably invested with it.
All virtue lies in individual action, in inward energy, in self-determination.
The great hope of society is in individual character.
In Confucianism, all of us - men and women - are born soldiers. The soldier is the universal individual. No matter what you do for a living - doctor, lawyer, fisherman, thief - you are a fighter. Life is war. The war is to maintain personal integrity in a world that demands betrayal and corruption. All behavior is strategy and tactics. All relationships are martial. Marriages are military alliances.
The essence of all education is self-discovery and self-control. When education helps an individual to discover his own powers and limitations and, shows him how to get out of his heredity its largest and best possibilities, it will fulfill its real function, when children are taught not merely to know things but particularly to know themselves, not merely how to do things but especially how to compel themselves to do things, they may be said to be really educated. For this sort of education there is demanded rigorous discipline of the powers of observation, of the reason, and especially of the will.
How often do we sigh for opportunities of doing good, whist we neglect the openings of Providence in little things, which would frequently lead to the accomplishment of most important usefulness!... Good is done by degrees. However small in proportion the benefits which follow individual attempts to do good, a great deal may thus be accomplished by perseverance, even in the midst of discouragements and disappointments.