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Aśvaghoṣa NULL

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.

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Francis Ellington Abbot

Just as a tested and rugged virtue of the moral hero is worth more than the lovely, tender, untried innocence of the child, so is the massive strength of a soul that has conquered truth for itself worth more than the soft peach-bloom faith of a soul that takes truth on trust.

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James Boswell

Happiness consists in the multiplicity of agreeable consciousness. A peasant has not capacity for having equal happiness with a philosopher.

Capacity | Character | Consciousness | Happiness |

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Hugh Blair

Sentiment and principle are often mistaken for each other, though, in fact, they widely differ. Sentiment is the virtue of ideas; principle the virtue of action. Sentiment has its seat in the had; principle, in the heart. Sentiment suggest fine harangues and subtle distinctions; principle conceives just notions, and performs good actions in consequence of them. Sentiment refines away the simplicity of truth, and the plainness of piety; and "gives us virtue in words, and vice in deeds."

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Robert Briffault, fully Robert Stephen Briffault

The full-grown modern human being who seeks but refuge finds instead boredom and mental dissolution, unless he can be, even in his withdrawal, creative. He can find the quality of happiness in the strain and travail only of achievement and growth. And he is conscious of touching the highest pinnacle of fulfillment which his life-urges demand when his is consumed in the service of an idea, in the conquest of the goal pursued.

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Buddha, Gautama Buddha, or The Buddha, also Gotama Buddha, Siddhārtha Gautama Buddha and Buddha Śākyamuni NULL

Do not become attached to the things you like, do not maintain aversion to the things you dislike. Sorrow, fear and bondage come from one's likes and dislikes.

Character | Fear | Sorrow |

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Jean de La Bruyère

False modesty is the masterpiece of vanity: showing the vain man in such an illusory light that he appears in the reputation of the virtue quite opposite to the vice which constitutes his real character; it is a deceit.

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Richard Maurice Bucke, often called Maurice Bucke

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.

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Boethius, fully Anicius Manlius Severinus Boethius NULL

Whose happiness is so firmly established that he has no quarrel from any side with his estate of life?

Character | Life | Life | Happiness |

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Joseph Brant, aka Thayendanegea

In the government you called civilized, the happiness of the people is constantly sacrificed to the splendor of the empire. Hence the origin of your codes of criminal and civil laws; hence your dungeons and prisons. We have no prisons; we have no written laws; and yet judges are as highly revered among us as they are among you, and their decisions are as much regarded. We have among us no exalted villains above the control of our laws. Daring wickedness is here never allowed to triumph over helpless innocence. The estates of widows and orphans are never devoured by enterprising swindlers. We have no robbery under the pretext of law.

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James Boswell

There is no passion so distressing as fear, which gives us great pain and makes us appear contemptible in our own eyes to the last degree. Fear is in almost all cases a wretched instrument of government, and ought in particular never to be employed against any order of men who have the smallest pretensions to independency.

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