It is He who gave to this intellectual nature free-will of such a kind, that if he wishes to forsake God his blessedness, misery should forthwith result.
In a discussion of this kind our interest should be centered not on the weight of the authority but on the weight of the argument. Indeed the authority of those who set out to teach is often an impediment to those who wish to learn. They cease to use their own judgment and regard as gospel whatever is put forward by their chosen teacher.
For what is time? ... Who can even in thought comprehend it, so as to utter a word about it? ... If no one asks me, I know: If I wish to explain it to one that asketh, I know not.
It is easy to remove the mind from harping on the lost illusion of immortality. The disciplined intellect fears nothing and craves no sugar-plum at the day's end, but is content to accept life and serve society as best it may. Personally I would not care for immortality in the least. There is nothing better than oblivion, since in oblivion there is no wish unfulfilled. We had it before we were born, yet did not complain. Shall we whine because we know it will return? It is Elysium enough for me, at any rate.
The Buddhas, the World-Honored Ones, for one great cause alone appear in the world. The Buddhas, the World-Honored Ones, appear in the world because they wish to cause the beings to hear of the Buddha's knowledge and insight and thus enable them to gain purity. They appear in the world because they wish to demonstrate the Buddha's knowledge and insight to the beings. They appear in the world because they wish to cause the beings to understand. They appear in the world because they wish to cause the beings to enter into the path of the Buddha's knowledge and insight.
It is to be all made of fantasy, All made of passion and all made of wishes, All adoration, duty, and observance, All humbleness, all patience and impatience, All purity, all trial, all observance
Formerly, when I would feel a desire to understand someone, or myself, I would take into consideration not actions, in which everything is relative, but wishes. Tell me what you want and I'll tell you who you are.
From this arises the question whether it is better to be loved rather than feared, or feared rather than loved. It might perhaps be answered that we should wish to be both: but since love and fear can hardly exist together, if we must choose between them, it is far safer to be feared than loved.
I do not wish you to act from these truths; no, still and always act from your feelings; only meditate often on these truths that sometime or other they may become your feelings.