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All bibliographic entries can be found here: FDL Bibliography


All living creatures are led astray as soon as they are born, by the delusion that this relative world is real. This delusion arises from their own desire and hatred. (Sri Krishna in BG, 73-4.)

The three realms are greed, anger and delusion. To leave the three realms means to go from greed, anger and delusion back to morality, meditation and wisdom. Greed, anger and delusion have no nature of their own. They depend on mortals. And anyone capable of reflection is bound to see that the nature of greed, anger and delusion is the buddha-nature. Beyond greed, anger and delusion is the buddha-nature. Beyond greed, anger and delusion there is no other buddha-nature. The sutras say, "Buddhas have only become buddhas while living with the three poisons and nourishing themselves on the pure Dharma." The three poisons are greed, anger and delusion. (Bodhidharma, ZTB, 23.)

Long ago, when that great bodhisattva was cultivating the seed of enlightenment, it was to counter the three poisons that he made his three vows. Practicing moral prohibitions to counter the poison of greed, he vowed to put an end to all evils. Practicing meditation to counter the poison of anger, he vowed to cultivate all virtues. And practising wisdom to counter the poison of delusion, he vowed to liberate all beings. Because he persevered in these three pure practices of morality, meditation and wisdom, he was able to overcome the three poisons and reach enlightenment. By overcoming the three poisons, he wiped out everything sinful and thus put an end to evil. (Bodhidharma, ZTB, 44.)

Whoever denies entry to the three poisons and keeps the gates of his senses pure, his body and mind still, inside and outside clean, builds a monastery [and thereby earns the merit of doing good works]. (Bodhidharma, ZTB, 47.)

Do you want to know what the threefold world is? It is nothing other than the mind-ground that you ... are standing on. When you have a moment of greed in your mind, that is the world of desire. When you have a moment of anger in your mind, that is the world of form. When you have a moment of ignorance in your mind, that is the world of formlessness. These are the pieces of furniture in your house. (Lin-Chi, ZTML, 54.)

Do you know what ignorance means? It is the feeling: "This is my house; these are my relatives; I am the doer; and the household affairs go on smoothly because I manage them." But to feel, "I am the servant of God, His devotee, His son" - that is a good attitude. (Paramahansa Ramakrishna in GSR, 1019.)


The attributes of matter are superimposed on Spirit, and the attributes of Spirit are superimposed on matter. Therefore when the body is ill a man says, "I am ill." (Paramahansa Ramakrishna in GSR, 969.)

Image Worship

As you recall your father by his photograph, so likewise the worship of the image reveals in a flash the nature of Reality. (Sri Ramakrishna in GSR, 180.)

What is wrong with image worship? ... How long do small girls play with their dolls? As long as they are not married and do not live with their husbands. After marriage they pout the dolls away in a box. What further need is there of worshipping the image after the vision of God? (Paramahansa Ramakrishna in GSR, 337.)

As a custard apple made of pith inspires the thoughts of a true custard apple, similarly the images of gods and goddesses stimulate thoughts of the real sport of God. God is omnipotent, everything is possible for Him. (Paramahansa Ramakrishna in FMSR, 129.)


Q: Would you claim that you are enlightened?

A: Well, no, not with a straight face. I would say enlightenment is enlightened and awakeness is awake. It's not an experience; it's a fact.

Enlightenment is not only the experience of transcending the me; it's also a condition where the me, as a separate somebody, doesn't hold importance anymore. It doesn't always start out this absolute, but this is the direction non-personal love pushes you toward. Ultimately one is either going to "yes" to that movement of love which is completely non-personal, or to say "no." (Adyashanti, Downloaded from http://charityfocus.org/insp/clubs/tow/?pg=26#page315, delivered 12 January 2004, 16 May 2004.


The pure world of Brahman is attainable by those only who are neither deceitful, nor wicked, nor false. (UPAN, 36.)

If a man's faith is unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect. (Buddha in TCB, 55.)

Now the works of the flesh are ... these: Adultery, fornication, uncleanness, lasciviousness,

Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

Envyings, murders, drunkenness, revelings, and such like: ... they which do such things shall not inherit the kingdom of God.(1) (St. Paul in Galatians 5:19-21.)

(1) "Inherit the kingdom of God" is Paul's way of saying achieve Self-Knowledge.

To go from mortal to buddha, you have to put an end to karma, nurture your awareness, and accept what life brings. If you're always getting angry, you'll turn your nature against the Way. There's no advantage in deceiving yourself. (Bodhidharma in ZTB, 17.)

The three poisonous elements [are] greed, hatred, and illusion. (Hui Neng in SHN, 28.)

Lust, anger, greed, arrogance, jealousy, egotism, envy and other such vics are the worst characteristics of rajas.(1) When a man is overpowered by it, he attaches himself to worldly actions. Hence rajas is the cause of bondage. (Shankara in CJD, 50.)

(1) Passion; specifically, craving and aversion, lust and hatred.

One does not succeed as long as one has these three: shame, hatred, and fear. (Sri Ramakrishna in GSR, 131.)

Impurities - Why did God create them?

[God] created nothing whatever useless. (Zarathustra in GZ, 141.)

The Lord hath made all things for himself: yea, even the wicked for the day of evil. (Proverbs 16:4.)

God has never created anything useless. (Ibn Arabi, KK, 36.)

There is no doubt that anger, lust, and greed are evils. Why, then, has God created them? In order to create saints. A man becomes a saint by conquering the senses. Is there anything impossible for a man who has subdued his passions? (Paramahansa Ramakrishna in GSR, 97.)

Inaction, The Wisdom of - See Nothing - No seeking


We're smiling machines, hooked into each other. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)


Quicken them, feed them; Quicken but do not possess them. Act and be independent; Be the chief but never the lord: This describes the mystic virtue. (Lao Tzu, WOL, 62.)

You followers of the Way from here and there, try coming to me without depending on anything. (Lin-Chi, [Rinzai], LCL, 53.)

Things like the twelve divisions of the scriptures all speak of surface or external matters. But students don't realize this and immediately form their understanding on the basis of such surface and external words and phrases. All this is just depending on something and whoever does that falls into the realm of cause and effect and hasn't yet escaped the threefold world of birth and death. (Lin-Chi [Rinzai], LCL, 36.)

The buddhas are born from the realm that leans on nothing. If you can waken to this leaning on nothing, then there will be no Buddha to get hold of. (Lin-Chi [Rinzai], LCL, 36.)

One should be satisfied with what comes unsought. (Paramahansa Ramakrishna in GSR, 896.)


Each soul, like a tree, grows in its own way. It is often seen that a person who still has some desires feels unhappy living in a monastery. Similarly, a person whose mind is inclined towards the path of renunciation, and yet is forced to become a householder, cannot derive any happiness from married life. (Swami Chetanananda in TLWG, 397.)

Innocence - See also Humility

And I will give children to be their princes, and babes shall rule over them. (Isaiah 3:4.)

I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Matthew 11:25.)

And Jesus called a little child unto him, and set him in the midst of them,

And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

And whoso shall receive one such little child in my name receiveth me. (Jesus in Matthew 18:2-5.)

Then there were brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

And he laid his hands on them. (Jesus in Matthew 19:13-5.)

Have ye never read: Out of the mouth of babes and sucklings thou has perfected praise? (Jesus in Matthew 21: 16.)

Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. (Jesus in Luke 18:17.)

These children who are being suckled are like those who enter the Kingdom. (Jesus in GATT, 17.)

Not many wise men after the flesh, not many mighty, not many noble, are called: x But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty...

That no flesh should glory in his presence. (St. Paul in I Corinthians 1:26-7 and 29.)

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

As newborn babes, desire the sincere milk of the word, that ye may grow thereby. (I Peter 2:1-2.)

God cannot be realized without guilelessness. (Paramahansa Ramakrishna in GSR, 176.)

After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon. The nature of God is like a child. (Paramahansa Ramakrishna in GSR, 176.)

He who has attained God ... becomes like a child. A child has no attachment to the three gunas -- sattva, rajas, and tamas.(1) He becomes as quickly detached from a thing as he becomes attached to it. ... Again, all persons are the same to a child. He has no feeling of high and low in regard to persons. So he doesn't discriminate about caste. (Paramahansa Ramakrishna in GSR, 171.)

(1) In Eastern religions, the cosmic qualities of attraction, repulsion, and balance. See Gunas.

The "ego of a child" is not attached to anything. The child is beyond the three gunas; he is not under the control of any of them. One moment you find him angry; the next moment it is all over. One moment you see him building his play house; the next moment he forgets all about it. Now you see him love his playmates; but if they are out of his sight a few days he forgets all about them. (Paramahansa Ramakrishna in GSR, 708.)


Integrity is defined as the "quality or state of being complete or undivided." (Paul Ferrini, SOH, 16.)

Integrity is a universal gift. Everyone has it. It is part of the clay itself. Whatever you build with your life will stand up. It will be there for you to reflect on and for others to see.

You may choose to leave it standing or to tear it down. That is your choice. Others may gawk and say unkind things. That is their choice. None of it means anything.

There is no right and wrong in this process. If there were, those of you who are "right" would be wearing permanent halos.

You cannot say that what one person builds with his life is less valuable than what another person builds. All you can say in truth is that you prefer what one person has built to what another has built. You have your preferences.

Fortunately God does not share them. Not yours or anyone else's. God listens to everyone's story. His ear is to each person's heart. Nobody has pushed Him away by making a mistake. All He ever wants to know is: "Did you learn from your mistake?"

Integrity is not something we have to earn. It is essential to who we are. There is no one here who does not have integrity, just as there is no one here who does not deserve love.

Of course, there are plenty of people who don't think they have integrity. And they have the unfortunate habit of trying to find their wholeness by demanding the time, attention, or possessions of others. These people are not evil. They are just confused. They don't know that their life is a work of art. They don't know that they are master sculptors. They think that they got a lousy hand.

One day they will realize that they got the perfect hand. And then they will start to work with it consciously and energetically. Until then, they are playing at being victims. They are playing at being broken, unhealed, unwhole.

A black person confined to a wheel chair may not feel whole, but he has no less integrity than anyone else. He has not been given inferior clay. There are no accidents in this life. Nobody got anybody else's clay.

You see the problem is not existential. Integrity is there in each one of us. The problem is that we believe we are not whole. We believe that we need to be fixed or that we can fix someone else. We feel a false sense of responsibility for others and we do not take enough responsibility for ourselves. We are driven by desire, greed, guilt and fear. We attack, defend, and then try to repair the damage. Of course, it doesn't work. The one who perceives the damage cannot fix it.

In truth, nothing is broken and nothing needs to be fixed. If we could dwell in this awareness, all our wounds would heal by themselves. Miracles would happen, because the ego structure blocking the miracle would dissolve. (Paul Ferrini, SOH, 17-8.)

Maybe I can point you to the great Reality within you. Maybe you will awaken to the direct experience of Self-realization. Maybe you will catch the fire of transmission. But there is one thing that no one can give you: the honesty and integrity that alone will bring you completely to the other shore. No one can give you the strength of character necessary for profound spiritual experience to become the catalyst for the evolutionary transformation called "enlightenment." Only you can find that passion within that burns with an integrity that will not settle for anything less than the Truth. (Adyashanti, "Selling Water by the River," Inner Directions Journal, Fall/Winter, 1999, downloaded from www.adyashanti.org, 2004.)

Integrity - The divided self

While clearly we aspire to have integrity, many of us do not feel either complete or undivided. We feel discouraged when we look within and our search for happiness with others exacerbates our deepest wounds.

There are no magical fixes for this condition. It is the raw material of life which has been given to us to transform. We must mold it and craft it into a work of art. That is what our life is: an opportunity to create ourselves.

It would be easy for the potter to reject the clay as inferior and unworthy of him. But were he to do so, his life would have no meaning. He is not defined by the clay, but by what he chooses to do with it.

What do we choose to do with the hand we have been dealt?

How can we work with the challenges life has provided us to come to peace in our hearts and in our relationships?

The answer is a simple one, but it may not be the one you expect. The answer is that you don't have to do anything.

"Well," you ask, "how does the clay get molded if we don't have to do anything?"

The clay gets molded by our willingness to stay with and in our process. In our struggle, and in our surrender, the clay gets molded. The work of art is offered, torn apart, and offered once again. At some point, we know it is finished and we can work on it no more.

And then we walk away from it. Then, before we realize it, more clay is given into our hands. It has a different consistency, a different potential. It brings new challenges.

We do not have to mold the clay. Just being in our life is the molding process. Even when it seems that we are resisting our lives or denying what is happening, the clay is still being worked.

In other words, you can't be alive and not be engaged in creating a work of art.

"What about the criminal," you ask. "Has he created a work of art with his life?"

Yes, he has. His life is the record of his journey through his fears, just as your life is your record. Each of you has told your story. If you look into his heart, you will see that his story is not that different from your own.

There are no failures on this planet. Even the homeless, the Prostitutes, the drug dealers are molding the clay that was given to them. Because you do not like a particular piece of artwork does not mean that it ceases to be a work of art. There are no boring stories out there. Each tale is a gem. Each sculpture has genius. (Paul Ferrini, SOH, 16-7.)

Integrity - Healing the divided self

In truth, nothing is broken and nothing needs to be fixed. If we could dwell in this awareness, all our wounds would heal by themselves. Miracles would happen, because the ego structure blocking the miracle would dissolve. (Paul Ferrini, SOH, 18.)

The reconstitution of the divided self is the essence of the healing process, even for those who have not been severely violated. All fearful experiences cause some form of dissociation, distorting the breathing, and disconnecting the individual from his feelings. These experiences of disconnection from self establish the twisted pathways through which all future victimization occurs. (Paul Ferrini, SOH, 107.)

All human beings have this false self, this thin veneer, # worn as a mask to protect themselves from perceived judgment and attack. All human beings have the shame of self-betrayal, which they hide from even their closest family members and friends. All human beings have subconscious material that needs to be brought into conscious awareness.

To do this, the thin shell of the false self must crack. The person may lose his job or his primary relationship, or someone close to him may die. Often, he gets a serious physical illness. Once the shell is cracked, the buried material can surface through the cracks. (Paul Ferrini, SOH, 107-8.)

Intellect (Intelligence, Buddhi)

See Bodies - Vijnanamayakosha

Intellectuals - Pro: Can reach God

See also Scriptures

Some realize the Atman philosophically, by meditating upon its independence of Prakriti. (Sri Krishna in BG, 104.)

If one is a born lover with an innate philosophical bent, one will get there. Such a one labors to realize beauty. To the beauty of the soul he turns his attention -- to virtue, knowledge, noble deeds, law. He then goes higher still to the source of this loveliness of the soul and to what is beyond it, the uttermost limit, Beauty itself. At this point, and not before, all sufferings cease. (Plotinus in EP, 47.)

If a thorn gets into your foot, a second thorn is needed to take it out. You have to procure the thorn of knowledge to remove the thorn of ignorance; then you must set aside both knowledge and ignorance. God is beyond both knowledge and ignorance. (Paramahansa Ramakrishna in GSR, 899.)

If a thorn enters the sole of your foot, you get another thorn to take out the first one. Afterwards you throw both away. Likewise, one procures the thorn of knowledge to remove the thorn of ignorance; then one goes beyond both knowledge and ignorance. (Sri Ramakrishna in GSR, 716.)

The bliss of Brahman will not become manifest owing to the mere immobility of the inner organ. It will become manifest only through the concept of the form of Brahman (Brahmakara vritti). Since this will arise only through reflection (chintana) on the meaning of the Vedanta (texts), and since unsteadiness will disappear even through this, one who desires to have the bliss of Liberation while alive has to reflect on the meaning of Vedanta texts only and need not meditate (do upasana). (1) (Ramana Maharshi, JGE, 22.)

However, see the opinion of the young Ramana in the next section. It is possible that different advice was given to two different individuals whose makeups were different.

Intellectuals - Con: Cannot reach God

And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for that is the whole duty of man. (Ecclesiastes, 12:12-3.)

O Father, Lord of heaven and earth, ... thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Jesus in Matthew 11:25.)

The peace of God ... passeth all understanding. (St. Paul in Phillipians 4:7.)

'Foolish' is my word for those who are attached to knowledge and who love things that can be known and have beginnings: they believe there is nothing supernatural beyond these. They reckon they know him 'who has made darkness his dwelling place', in much the same was as they know themselves. (Pseudo-Dionysius in MT, 209.)

Long ago, the monk Good Star was able to recite the entire Canon. But he didn't escape the Wheel [of birth and death] because he didn't see his nature. ... Unless you see your mind, reciting so much prose is useless. (Bodhidharma in ZTB, 6.)

Understanding comes in mid-sentence. What good are doctrines? (Bodhidharma in ZTB, 15.)

Those who understand both speech and silence are in samadhi. (Bodhidharma in ZTB, 32.)

You don't drive a nail into the empty sky. (Lin-Chi (Rinzai) in ZTML, 10.)

For the love of God be careful, and do not attempt to achieve this experience intellectually. I tell you truly it cannot come this way. So leave it alone. (Anon., CU, 58.)

It is not good to reason too much. First comes God and then the world. Realize God first; then you will know all about his world. (Paramahansa Ramakrishna in GSR, 375.)

A man sees a thing in one way through reasoning and in an altogether different way when God Himself shows it to him. (Paramahansa Ramakrishna in GSR, 346.)

What can you understand through reasoning? You will realize everything when God Himself teaches you. Then you will not lack any knowledge. (Paramahansa Ramakrishna in GSR, 377.)

Through too much reasoning your spiritual life will be injured; you will at last become like Hazra. (1) ... Everything can be achieved through bhakti alone. Those who want the Knowledge of Brahman will certainly achieve that also by following the trail of bhakti. (Paramahansa Ramakrishna in GSR, 376.)

(1) A dry intellectual.

How can we understand the ways of God through our small intellects? (Paramahansa Ramakrishna in GSR, 153.)

God cannot be realized through scholarship. Who, indeed, can understand the things of the Spirit though reason? (Paramahansa Ramakrishna in GSR, 183.)

As long as you are at a distance from the market-place you only hear an indistinct roar. ... One cannot get true feeling about God from the study of books. (Paramahansa Ramakrishna in GSR, 645.)

What will a man gain by knowing many scriptures? The one thing needful is to know how to cross the river of the world. God alone is real and all else is illusory. (Paramahansa Ramakrishna in GSR, 392.)

There is nothing in mere scholarship. The object of study is to find means of knowing God and realizing Him. (Paramahansa Ramakrishna in GSR, 104.)

One day [Ramakrishna's elder brother] took the boy aside and admonished him for his apathy towards education and his general indifference. "Brother, what shall I do with a mere bread-winning education?" was the spirited reply.... "I would rather acquire that wisdom which will illumine my heart and getting which one is satisfied forever." (Paramahansa Ramakrishna in LSR, 34.)

Pasupati: "Sir, what do you think of Theosophy and Spiritualism? Are these true? What do you think of the solar plane, the lunar plane, the stellar plane?"

Master: "My dear sir, I don't know about these things. Why bother about them so much? You have come to the orchard to eat mangoes. Enjoy them. What is the use of your calculating how many mango-trees there are, how many millions of branches , how many billions of leaves? ... Once a man's inner spirit is awakened, once he succeeds in knowing God, he doesn't feel the desire even to know all this rubbish." (Paramahansa Ramakrishna in GSR, 819.)

If one busies oneself with an outer display of scriptural wealth, what time is left for silent inward diving after priceless pearls? (Dabru Ballav, a Gita scholar, in AY, 129.)

A philosopher who is content merely to know about the ultimate Reality -- theoretically and by hearsay -- is compared by Buddha to a herdsman of other men's cows. Mohammed uses an even homelier barnyard metaphor. For him the philosopher who has not realized his metaphysics is just an ass bearing a load of books. (Aldous Huxley in "Introduction" to BG, 15.)

One cannot know God by means of the mind. One can but turn the mind inwards and merge it in God. (Ramana Maharshi, GFB, chapter 3.)

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one's Self is; how could this search be done in books? One should know one's Self with one's own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned. (Ramana Maharshi, WHO, 20.)

The understanding of what is does not depend upon thought, for thought itself is an escape. To think about the problem is not to understand it. It is only when the mind is silent that the truth of what is unfolds. (Krishnamurti, COL, 2, 41.)

The actual, the what is, must be understood and not smothered by determinations, ideals and clever rationalizations. (Krishnamurti, COL, 2, 56.)

An addiction to knowledge is like any other addiction; it offers an escape from the fear of emptiness, of loneliness, of frustration, the fear of being nothing. The light of knowledge is a delicate covering under which lies a darkness that the mind cannot penetrate. The mind is frightened of this unknown, and so it escapes into knowledge, into theories, hopes, imagination; and this very knowledge is a hindrance to the understanding of the unknown. (Krishnamurti, COL, 1, 26.)

The gathering of facts does not make for the understanding of life. Knowledge is one thing, and understanding another. Knowledge does not lead to understanding; but understanding may enrich knowledge, and knowledge may implement understanding. (Krishnamurti, COL, 3, 3.)

You can be converted from one belief to another, from one dogma to another, but you cannot be converted to the understanding of reality. Belief is not reality. You can change your mind, your opinion, but truth of God is not a conviction; it is an experience not based on any belief or dogma, or on any previous experience. (Krishnamurti, COL, 1, 23.)

A philosopher who is content merely to know about the ultimate Reality -- theoretically and by hearsay -- is compared by Buddha to a herdsman of other men's cows. Mohammed uses an even homelier barnyard metaphor. For him the philosopher who has not realized his metaphysics is just an ass bearing a load of books. (Aldous Huxley in "Introduction" to BG, 15.)

Intellectuals - Con: Study without longing for liberation is useless

The Self is not known through study of scriptures; nor through subtlety of the intellect, nor through much learning; but by him who longs for him is he known. Verily unto him does the Self reveal his true being. (UPAN, 19.)

Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor by rituals can I be seen as you have seen me [Arjuna]. But by single-minded and intense devotion, that Form of mine may be completely known, and seen, and entered into. (Sri Krishna in BG, 97.)

You may spend hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him. (Paramahansa Ramakrishna in GSR, 6 11.)

One's spiritual consciousness is not awakened by the mere reading of books. One should also pray to God. The Kundalini is aroused if the aspirant feels restless for God. To talk of Knowledge from mere study and hearsay! What will that accomplish? (Paramahansa Ramakrishna in GSR, 830.)

What can you achieve by mere lecturing and scholarship without discrimination and dispassion? ... First of all set up God in the shrine of the heart, and then deliver lectures as much as you like. (Paramahansa Ramakrishna in GSR, 125.)


See also Longing for Liberation; see also Pure Intention

What is your intention at this moment? Whatever your intention is, you'll probably realize it. If you try to make someone appear wrong, you'll probably end up doing it. If you want to prove they're right, you will.

Whatever you do with a clear intention will work; whatever you do with a dirty intention won't work. (John Enright, Cold Mountain Institute Seminar, April 15, 1976.)

A man can say to a woman, "Haven't I seen you before?" And she can reply, "Is that what you say to all women you want to meet?" or she can say, "I don't think so. My name is Susan." It depends on what she wants to have happen. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

Introspection - Self-Examination - See Turn from the World to God

Ishwarakotis (The Everfree) - See Devotees - Ishwarakotis (The Everfree)

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