All spiritual look at material/worldly pleasures
Satya Sanatana Dharma/Yoga
Which is as poison in the beginning, but is like nectar in the end; that is declared to be “good” pleasure, born from the serenity of one’s own mind. That which is like nectar in the beginning from the connection of the sense-object with the senses, but is as poison in the end, is held to be of “passion”.
Bhagavad Gita 18:37-38
The man who, having abandoned all desires, goes onward without attachments, free from selfishness and vanity attains to peace. This is the Brahma state, O son of Pritha! he who has attained it is troubled no more.
Bhagavad Gita 2:71
But by what is a man impelled, O Varshneya! when he commits sin even against his will, as if compelled by force?
It is lust: it is wrath, born from the “passion” mode: know that this, all-devouring, all-defiling, is here our foe.
Bhagavad Gita 3: 36- 37
… the pleasures that come from the world bear in them sorrows to come. They come and they go, they are transient: not in them do the wise find joy.
But he who on this earth, before his departure, can endure the storms of desire and wrath, this man is a Yogi, this man has joy.
He has inner joy, he has inner gladness, and he has found inner Light. This Yogi attains the Nirvana of Brahman: he is one with God and goes unto God.
Holy men reach the Nirvana of Brahman: their sins are no more, their doubts are gone, their soul is in harmony, their joy is in the good of all.
Because the peace of God is with them whose mind and soul are in harmony, who are free from desire and wrath, who know their own soul.
Bhagavad Gita 5: 22-26
He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the Tempter) will certainly overthrow him, as the wind throws down a weak tree. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a strong mountain.
Dhammapada V. 7-8
Chuang Tzu put on cotton clothes with patches in them, and arranging his girdle and tying on his shoes,
( to keep them from falling off)
went to see the prince of Wei.
“How miserable you look, Sir!” Cried the prince. “It is poverty, not misery”, replied Chuang Tzu. “A man who has TAO cannot be miserable. Ragged clothes and old boots make poverty, not misery”.
Though the outer wall of thy palace be made of pearls,
Though it be studded with gems,
Though the inner walls be smeared with musk,
And fragrant with sandal and agar wood,
Commingling with sweet saffron’s smell;
If these thy mind bewitch,
Beware, Man, lest thou forget
And remember not the name of God.
God unremembered, life runs to waste;
I have asked my Guru
And he has convinced me
There is no other place but God.
Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Book of Proverbs 28:6
Quit thy wealth, even if it be the realm of Saba; Thou wilt find many realms not of this earth. What thou callest a throne is only a prison; Thou thinkest thyself enthroned, but art outside the door. Thou hast no sovereignty over thine own passions, How canst thou turn away good and evil? Thy hair turns white without thy concurrence, Take shame for thy evil passions. Whoso bows his head to the King of Kings Will receive a hundred kingdoms not of this world; But the delight of bowing down before God Will seem sweeter to thee than countless glories.
Book 4 Story 2
And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
Some have Me in their mouths, but little in their hearts.
There are others who, being enlightened in their understanding and purified in their affection, always breathe after things eternal, are unwilling to hear of earthly things, and grieve to be subject to the necessities of nature; and such as these perceive what the Spirit of Truth speaketh in them.
For it teacheth them to despise the things of the earth and to love heavenly things; to disregard the world, and all the day and night to aspire after heaven.
Thomas a Kempis
Of the Imitation of Christ Bk. 3 Ch. 4 v. 4
Learn to despise exterior things and to give thyself to the interior, and thou shalt see that the kingdom of God will come into thee.
Thomas a Kempis
Of the Imitation of Christ Bk. 2 Ch. 1 v. 1
The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.
Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?
And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you – you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.
Jesus Matthew 6: 24-34
The Parable of the Sower is, perhaps, the most “Enlightenment” related teaching of Jesus!!!
Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge. He taught them many things by parables, and in his teaching said: “Listen! A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times.”
Then Jesus said, “Whoever has ears to hear, let them hear.” …
… Then Jesus said to them, “Don’t you understand this parable? How then will you understand any parable? The farmer sows the word. Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. Others, like seed sown on rocky places, hear the word and at once receive it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. Still others, like seed sown among thorns, hear the word; but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. Others, like seed sown on good soil, hear the word, accept it, and produce a crop – some thirty, some sixty, some a hundred times what was sown.
He said to them, “Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand? For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. If anyone has ears to hear, let them hear.”
Jesus’ teaching ~ as set out in St Mark’s gospel Chapter 4
The Parable of the Sower actually features in three of the four, primary, “Canonical” Gospels – such that it is possible to attempt to derive deeper meaning by presenting the following alternative ending ~
But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.
“No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open.”
~ as set out in St Luke’s gospel Chapter 8
This “Parable of the Sower” could be said to suggest that Enlightenment does not appear to be Intellectual but may principally arise from keeping to spiritual teachings!!!
and just to add a few others….
All the world’s a stage
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts,-
His acts being seven ages. At first, the infant,
Mewling and puking in the nurse’s arms.
Then the whining School-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like a furnace, with a woful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths, and bearded like the pard;
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble Reputation
Even in the cannon’s mouth. And then the Justice,
In fair round belly with good capon lin’d
With eyes severe and beard of formal cut,
Full of wise saws and modern instances,-
And so he plays his part. The sixth age shifts
Into the lean and slipper’d Pantaloon,
With spectacle on nose and pouch on side;
His youthful hose well sav’d, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion;
Sans teeth, sans eyes, sans taste, sans – everything.
The glories of our church and state
Are shadows, not substantial things;
There is no armour against fate;
Death lays his icy hand on kings.
Poor and content is rich, and rich enough.
The loss of wealth is loss of dirt,
As sages in all times assert;
The happy man’s without a shirt
Lord of himself, though not of lands;
And having nothing, yet hath all.