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 |
Mindfulness should be strong everywhere, for mindfulness keeps the mind away from distraction, into which it might fall, since faith, energy and understanding partake of the nature of distraction: and away from idleness, into which it might fall, since concentration partakes of the nature of idleness.
The human mind feels restless and dissatisfied under the anxieties of ignorance. It longs for the repose of conviction; and to gain this repose it will often rather precipitate its conclusions than wait for the tardy lights of observation and experiment. There is such a thing, too, as the love of simplicity and system, a prejudice of the understanding which disposes it to include al the phenomena of nature under a few sweeping generalities, and indolence which loves to repose on the beauties of a theory rather than encounter the fatiguing detail of its evidences.
It is essential that the student acquire an understanding of and a lively feeling for values. He must acquire a vivid sense of the beautiful and of the morally good. Otherwise he - with his specialized knowledge - more closely resembles a well-trained dog than a harmoniously developed person.
The great scientific discoveries of the past hundred years have been as child's play compared with the titanic forces that will be released when man applies himself to the understanding and mastery of his own nature.
Whatever amuses, serves to kill time, to lull the faculties, and to banish reflection. Whatever entertains, usually awakens the understanding or gratifies the fancy. Whatever diverts, is lively in its nature, and sometimes tumultuous in its effects.
There is a sort of knowledge beyond the power of learning to bestow, and this is to be had in conversation; so necessary is this to the understanding the characters of men, that none are more ignorant of them than those learned pedants whose lives have been entirely consumed in colleges and among books; for however exquisitely human nature may have been described by writers the true practical system can be learned only in the world.
What can be the aim of withholding from children, or let us say from young people, this information about the sexual life of human beings? Is it a fear of arousing interest in such matters prematurely, before it spontaneously stirs in them? Is it a hope of retarding by concealment of this kind the development of the sexual instinct in general, until such time as it can find its way into the only channels open to it in the civilized social order? Is it supposed that children would show no interest or understanding for the facts and riddles of sexual life if they were not prompted to do so by outside influence? Is it regarded as possible that the knowledge withheld from them will not reach them in other ways? Or is it genuinely and seriously intended that later on they should consider everything connected with sex as something despicable and abhorrent from which their parents and teachers wish to keep them apart as long as possible? I am really at a loss so say which of these can be the motive for the customary concealment from children of everything connected with sex. I only know that these arguments are one and all equally foolish, and that I find it difficult to pay them the compliment of serious refutation.
A person who does not mix with other people will not know how to help others. Such a person lacks knowledge about the way people think, their wants and their desires. Even if he wants to help others, he will not know what is good for them. When he wants to comply with the wishes of others, he will confuse them with his own wishes. Because he lacks knowledge about other people, he will not be able to say what is appropriate and acceptable even if he tries. His obstacle is not a lack of love for his fellow man, but a lack of understanding of others.
It is much easier to think right without doing right, than to do right without thinking right. Just thoughts may, and often do, fail of producing just deeds; but just deeds are sure to get just thoughts. The clearest understanding can do little in purifying an impure heart, the strongest little in straightening a crooked one. You cannot reason or talk an Augean stable into cleanliness. A single day's work would make more progress in such a task than a century's words.
Our perceptions and our understanding are directed, in large measure, by our will. We are aware of, and we think about, the things which, for one reason or another, we want to see and understand. Where there’s a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great.
Do not build up your views upon your senses and thoughts, do not base your understanding upon you senses and thoughts; but at the same time do not seek the Mind away from your senses and thoughts, do not try to grasp Realty by rejecting your senses and thoughts. When you are neither attached to, nor detached from, then, then you enjoy your perfect unobstructed freedom, then you have your seat of enlightenment.
Self-knowledge brings tranquillity to the mind, and then only can truth come into being. Truth cannot be sought after. Truth is the unknown, and that which you seek is already known. Truth comes into being unsought when the mind is without prejudice, when there is the understanding of the whole process of ourselves.