Those who are practising ‘stopping’ should retire to some quiet place and there, sitting erect, earnesdy seek to tranquillize and concentrate the mind. While one may at first think of one’s breathing, it is not wise to continue this practice very long, nor to let the mind rest on any particular appearances, or sights, or conceptions, arising from the senses, such as the primal elements of earth, water, fire and ether (objects on which Hinayanists were wont to concentrate at one stage of their spiritual training), nor to let it rest on any of the mind’s perceptions, particularizations, discriminations, moods or emotions.
All kinds of ideation are to be discarded as fast as they arise; even the notions of controlling and discarding are to be got rid of. One’s mind should become like a mirror, reflecting things, but not judging them or retaining them. Conceptions of themselves have no substance; let them arise and pass away unheeded. Conceptions arising from the senses and lower mind will not take form of themselves, unless they are grasped by the attention; if they are ignored, there will be no appearing and no disappearing. The same is true of conditions outside the mind; they should not be allowed to engross one’s attention and so to hinder one’s practice. The mind cannot be absolutely vacant, and as the thoughts arising from the senses and the lower mind are discarded and ignored, one must supply their place by right mentation. The question then arises: what is right mentation? The reply is: right mentation is the realization of mind itself, of its pure undifferentiated Essence. When the mind is fixed on its pure Essence, there should be no lingering notions of the self, even of the self in the act of realizing, nor of realization as a phenomenon. . . .
The Way of Wisdom. The purpose of this discipline is to bring a 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 practise 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 becomes weakened and disappears, and in its place appear confidence, satisfaction, awareness and tranquillity.
What is this 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. By means of it the mind gradually grows clearer, more luminous, more peaceful. Insight becomes more penetrating, faith deepens and broadens, until they merge into the inconceivable Samadhi of the Mind’s Pure Essence. As one continues the practice of the Way of Wisdom, one yields less and less to thoughts of comfort or desolation; faith becomes surer, more pervasive, beneficent and joyous; and fear of retrogression vanishes. But do not think that the consummation is to be attained easily or quickly; many rebirths may be necessary, many aeons may have to elapse. So long as doubts, unbelief, slanders, evil conduct, hindrances of karma, weakness of faith, pride, sloth and mental agitation persist, so long as even their shadows linger, there can be no attainment of the Samadhi of the Buddhas. But he who has attained to the radiance of highest Samadhi, or unitive Knowledge, will be able to realize, with all the Buddhas, the perfect unity of all sentient beings with Buddhahood’s Dharmakaya. In the pure Dharmakaya there is no dualism, neither shadow of differentiation. All sentient beings, if only they were able to realize it, are already in Nirvana. The Mind’s pure Essence is Highest Samadhi, is Anuttara-samyak-sambodhi, is Prajna Paramita, is Highest Perfect Wisdom.
Ashvaghosha
Chapter XXVI Perseverance and Regularity
He who interrupts the course of his spiritual exercises and prayer is like a man who allows a bird to escape from his hand; he can hardly catch it again.
St. John of the Cross
Si volumus non redire, currendum est. (If we wish not to go backwards, we must run.)
Pelagius
If thou shouldst say, ‘It is enough, I have reached perfection,’ all is lost. For it is the function of perfection to make one know one’s imperfection.
St. Augustine
THHE Buddhists have a similar saying to the effect that, if an JL arhat thinks to himself that he is an arhat, that is proof that he is not an arhat.
I tell you that no one can experience this birth (of God realized in the soul) without a mighty effort. No one can attain this birth unless he can withdraw his mind entirely from things.
Eckhart
If a sharp penance had been laid upon me, I know of none that I would not very often have willingly undertaken, rather than prepare myself for prayer by self-recollection. And certainly the violence with which Satan assailed me was so irresistible, or my evil habits were so strong, that I did not betake myself to prayer; and the sadness I felt on entering the oratory was so great that it required all the courage I had to force myself in. They say of me that my courage is not slight, and it is known that God has given me a courage beyond that of a woman; but I have made a bad use of it. In the end Our Lord came to my relief, and when I had done this violence to myself, I found greater peace and joy than I sometimes had when I had a desire to pray.
St. Teresa
To one of his spiritual children our dear father (St. Frangois de Sales) said, ‘ Be patient with everyone, but above all with yourself. I mean, do not be disheartened by your imperfections, but always rise up with fresh courage. I am glad you make a fresh beginning daily; there is no better means of attaining to the spiritual life than by continually beginning again, and never thinking that we have done enough. How are we to be patient in bearing with our neighbour’s faults, if we are impatient in bearing with our own? He who is fretted by his own failings will not correct them; all profitable correction comes from a calm, peaceful mind.’
Jean Pierre Camus
There are scarce any souls that give themselves to internal prayer but some time or other do find themselves in great indisposition thereto, having great obscurities in the mind and great insensibility in their affections, so that if imperfect souls be not well instructed and prepared, they will be in danger, in case that such contradictions of inferior nature continue long, to be dejected, yea, and perhaps deterred from pursuing prayer, for they will be apt to think that their recollections are to no purpose at all, since, for as much as seems to them, whatsoever they think or actuate towards God is a mere loss of time and of no worth at all; and therefore that it would be more profitable for them to employ their time some other way.
Yea, some souls there are conducted by Almighty God by no other way, but only by such prayer of aridity, finding no sensible contentment in any recollection, but, on the contrary, continual pain and contradiction, and yet, by a privy grace and courage •imprinted deeply in the spirit, cease not for all that, but resolutely break through all difficulties and continue, the best way they can, their internal exercises to the great advancement of their spirit.
Augustine Baker
Chapter XXVII Contemplation, Action and Social Utility
IN all the historic formulations of the Perennial Philosophy it is axiomatic that the end of human life is contemplation, or the direct and intuitive awareness of God; that action is the means to that end; that a society is good to the extent that it renders contemplation possible for its members; and that the existence of at least a minority of contemplatives is necessary for the
