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The real offence, as she ultimately perceived, was her having a mind of her own at all. Her mind was to be his — attached to his own like a small garden-plot to a deer-park.
--
The Portrait of a Lady (1881), ch. XLII

 

Henry James

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It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?

 

Jiddu Krishnamurti

 

God is directly perceived by the mind, but not by this ordinary mind. It is the pure mind that perceives God, and at that time this ordinary mind does not function. A mind that has the slightest trace of attachment to the world cannot be called pure. When all the impurities of the mind are removed, you may call that mind Pure Mind or Pure ?tman.

 

Ramakrishna

 

All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which is without beginning, is unborn and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measure, names, traces and comparisons. It is that which you see before you - begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain it. They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifest in the Buddhas.

 

Huangbo Xiyun

 

I am going on very well with my pictures... the park (Wivenhoe Park) is the most forward — the great difficulty has been to get so much in as they wanted to make them acquainted with the scene — on my left is a grotto with some elms — at the head of a piece of water — in the centre is the house over a beautifull wood and very far to the right is a Deer House — what it was necessary to add. So that my view comprehended to many degrees — but to day I got over the difficulty and I begin to like it 'myself'... I live in the park and mrs Rebow says I am very unsociable.

 

John Constable

 

Doth the reality of sensible things consist in being perceived? or, is it something distinct from their being perceived, and that bears no relation to the mind?

 

George Berkely