Whenever a thought arises, instead of trying even a little either to follow it up or to fulfil it, it would be better to first enquire, "To whom did this thought arise?"

Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts. All our attempts are directed to lifting this screen and then realisation is revealed.

It is not enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one's being. Do not delude yourself by imagining such a source to be some God outside you. One's source is within oneself. Give yourself up to it. That means that you should seek the source and merge in it.

Turn your vision inward and the whole world will be full of supreme spirit.

The Self itself is the world; the Self itself is 'I'; the Self itself is God; all is Siva, the Self.

The world is illusory, Only Brahman is real, Brahman is the world

Is it the world that says I am real, or is it you?

If a person realises his position and stays in his own self, things that are to happen will happen. Things that are not to happen will not happen. The shakti that is in the world, is only one. All these troubles arise if we think that we are separate from that shakti.

The Self does not move. The world moves in it.

As you are, so is the world.

Apart from the body does the world exist? Has anyone seen the world without the body?

Apart from thought, there is no independent entity called "world." Just as the spider emits the thread (of the web) out of itself and then withdraws it, likewise, the mind projects the world out of itself and then withdraws it back into itself.

If one's mind has peace, the whole world will appear peaceful.

The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measures to gauge spiritual progress.

Yogas chitta vritti nirodhah - (Yoga is to check the mind from changing) - which is acceptable to all. That is also the goal of all. The method is chosen according to one's own fitness. The goal for all is the same. Yet different names are given to the goal only to suit the process preliminary to reaching the goal. Bhakti, Yoga, Jnana are all the same.

The Self itself is the world; the Self itself is 'I'; the Self itself is God; all is Siva, the Self.

Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is the deathless death; it is jnana, renunciation, final liberation and bliss.

Wanting to reform the world without discovering one's true self is like trying to cover the world with leather to avoid the pain of walking on stones and thorns. It is much simpler to wear shoes.

You impose limits on your true nature of infinite being. Then you get displeased to be only a limited creature. Then you begin spiritual practices to transcend these non-existing limits. But if your practice itself implies the existence of these limits, how could they allow you to transcend them.

See who is in the subject. The investigation leads you to pure consciousness beyond the subject.

From where does this "I" arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all. The mind is merely thoughts. Of all thoughts the thought "I" is the root.

Whenever a thought arises, instead of trying even a little either to follow it up or to fulfil it, it would be better to first enquire, "To whom did this thought arise?"

The state we call realization is simply being oneself, not knowing anything or becoming anything.

Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts. All our attempts are directed to lifting this screen and then realisation is revealed.

The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters.

Keep the remembrance of your real nature alive, even while working, and avoid haste which causes you to forget. Be deliberate. Practice meditation to still the mind and cause it to become aware of its true relationship to the Self which supports it. Do not imagine that it is you who are doing the work. Think that is the underlying current which is doing it. Identify yourself with the current.