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In my experience, everyone will say they want to discover the Truth, right up until they realize that the Truth will rob them of their deepest held ideas, beliefs, hopes, and dreams. The freedom of enlightenment means much more than the experience of love and peace. It means discovering a Truth that will turn your view of self and life upside-down. For one who is truly ready, this will be unimaginably liberating. But for one who is still clinging in any way, this will be extremely challenging indeed. How does one know if they are ready? One is ready when they are willing to be absolutely consumed, when they are willing to be fuel for a fire without end." (Adyashanti, Downloaded from http://www.heartbeat2000.com/ego.htm, 16 May 2004.)

Reality - Its nature

There are two selves, the apparent self and the real Self. Of these it is the real Self, and he alone, who must be felt as truly existing. To the man who has felt him as truly existing he reveals his innermost nature. (UPAN, 24.)

That which is non-existent can never come into being, and that which is is can never cease to be. Those who have known the inmost Reality know also the nature of is and is not. (Sri Krishna in BG, 36.)

"That which is" cannot become non-existent, nor can "that which is not" become existent. (Ibn Arabi, KK, 12.)

God ... alone is real; all else is illusory. (Paramahansa Ramakrishna in GSR, 95.)

Reality cannot be sought; it is when the seeker is not. (Krishnamurti, COL, 2, 167.)

Reality has no continuity; it is from moment to moment, ever new, ever fresh. What has continuity can never be creative. (Krishnamurti, COL, 1, 45.)

What is can be understood only with the fading of tomorrow. The understanding of what is brings about transformation in the immediate present. It is this transformation that is of supreme importance. (Krishnamurti, COL, 1, 52.)

Reality - Appearances are deceiving

If everything were in truth as it appears to be, the Prophet, endowed as he was with a vision so penetrating, so illumined and illuminating, would never have cried, 'Lord, show me things as they are.' (Rumi in DR, 18.)

When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and Oneself. (Da Free John, HRG, 19.)

Reality - Cannot be known through thought - See Intellectuals - Con: Cannot reach God

Reality - The relative and the Absolute

The truth ... is in the middle between the real and the unreal. (Sage Vasistha, CYV, 50.)

There is not a single relative in which there is not a face of the Absolute; and equally there is no Absolute in which there is not a face of the relative. (Ibn Arabi, KK, 39.)

As early as Vedic times, the Indo-Aryan thinkers investigated the nature of reality from two levels of experience, one of which may be called the absolute, acosmic, or transcendental level and the other the relative, cosmic, or phenomenal level. At the phenomenal level one perceives the universe of diversity and is aware of one's own individual ego, whereas at the transcendental level differences merge into an inexplicable non-dual consciousness. Both of these levels of experience are real from their respective standpoints, though what is perceived at one level may be negated at the other. (Nikhilananda, HIN, 29.)

Recluses - See Contemplatives (Solitaries, Hermits, Recluses)

Reincarnation - See Death - Reincarnation

Relationship - Self-Knowledge is to be discovered through unqualified, absolute relationship to all of life - See also Resistance

Sensations are ... identified with separateness. (Krishnamurti, COL, I, 76.)

Self-knowledge is to be discovered in the action of relationship. Self-knowledge does not come about through self-isolation, through withdrawal; the denial of relationship is death. Death is the ultimate resistance. Resistance, which is suppression, substitution or sublimation in any form, is a hindrance to the flow of self-knowledge; but resistance is to be discovered in relationship, in action. Resistance, whether negative or positive, with its comparisons and justifications, its condemnations and identifications, is the denial of what is. (Krishnamurti, COL, 1, 47.)

The movements of the self are revealed in the action of relationship; and when relationship is not confined with a pattern, it gives an opportunity for self-revelation. Relationship is the action of the self, and to understand this action there must be awareness without choice; for to choose is to emphasize one interest against another. This awareness is the experiencing of the action of the self, and in this experiencing there is neither the experiencer nor the experienced. (Krishnamurti, COL, 1, 68.)

Suffering, seeking, self-indulgence, spirituality and all the rest were founded in the same primary motivation and error. It was the avoidance of relationship in all its forms. ... That [is] the chronic and continuous source of our activity. It [is] our very activity ... We were always conceiving ourselves in separation, and so the mind became the form of limitation, mortality and fear. Thus, we were forever suffering, seeking, indulging ourselves, and modifying our lives for the sake of some unknown goal in eternity.

Life appeared to be determined by this one process of avoidance. It was the source of separation and un-love, the source of doubt and unreality, of qualification and loss. But in fact there is only relationship, only love, only the unqualified state of reality. (Da Free John, KOL, 64.)

The essential experience that becomes stably realized and valued is the same one of "being part of all of life" or experiencing "the whole of everything." This is the power of reality, of unqualified relationship, non-separation, no suffering, and no-seeking in the heart. This is in fact the primary experience and knowledge that obviates all particular experiences and motivations. (Da Free John, KOL, 114.)

I saw that all kinds of seeking were founded in identification with a certain level of life, experience or motivation. The dilemma that was always involved was founded in a present act of differentiation, whereby what was constantly being realized was separated and threatened consciousness. Thus, I was not moved to pursue any goals, experiences or forms. All such things were merely matters of seeking. I did not even pursue my identity with Siva, Self or pure Consciousness. Such was also a form of seeking. I simply and radically founded myself in understanding, the enquiry of experience, the perception of truth and reality that had been communicated through all my experience. ... I had come to understand life as a proposition of radical consciousness. I saw that every deliberate path was a form of seeking that involved the moment to moment avoidance of relationship as primary activity in consciousness and in life. (Da Free John, KOL, 120-1.)


Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (James 1:27.)

Religion helps human beings evolve from a lower to a higher nature. As every saint has his past, every sinner has his future. (Swami Chetanananda in TWLG, 173.)

Religion - Organized religion

Enter not the door of any organized religion. Religion is only between you and your God, and no third person must come between you. Think what these organized religions have done! What Napoleon was more terrible than these religious persecutions? If you and I organize, we begin to hate every person. It is better not to love, if loving only means hating others. That is no love. That is hell! (Swami Vivekananda in GLWT, 61.)

Religion - Unity of religions

The purpose of this book is to show as clearly as possible that there is an essential unity in all religions; that there is no difference in the truths inculcated by the various faiths; that there is but one method by which the world, external and internal, has evolved; and that there is but one Goal admitted by all scriptures. (Sri Yukteswar Giri, HS, 3.)

Renunciation - See Karma Yoga - Renunciation

The Remainder - What persists? - See The Self - It is the remainder

Resentment - See also Relationship

Resentment is remembered anger. If you continue to feel angry around a person, then you don't feel safe around that person and you're continuing to hold your guard high while feeling chagrined over wanting something from him and not wanting to be denied.

It's like keeping the back burner on so that the soup will remain hot and you'll be able to turn up the heat quickly to bring things to a boil.

There are two possibilities in the situation from which your resentment springs. Either the person resented did what they did intentionally or else the person was negligent. If negligence is seen and proven, then you need to decide whether or not they are willing to change. If malintention is seen and proven, then you need to decide whether or not the other person can be pacified or should be avoided.

If the person does an action and seems to want to hurt you thereby, is there a way in which staying with the situation confirms your view of reality [that is,] is perfect for you? (John Enright, Awareness, Responsibility, Communication Seminar, Dec. 1977.)

Resistance - See also Relationship

The centre of all resistance is egoism and this we must pursue into every covert and disguise and drag it out and slay it; for its disguises are endless and it will cling to every shred of possible self-concealment. ... There is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realize that, to express that, to serve that, to fulfill that is all that matters. (Sri Aurobindo, SOY, 316.)

The positive or negative action of will, which is desire sharpened and heightened, always leads to strife and conflict; it is not the means of understanding. (Krishnamurti, COL, 1, 67.)

Meditation is the breaking of all bondage; it is a state of freedom, but not from anything. Freedom from something is only the cultivation of resistance. (Krishnamurti, COL, 2, 166.)

The mind is not quiet when it is disciplined, controlled and checked; such a mind is a dead mind, it is isolating itself through various forms of resistance, and it inevitably creates misery for itself and others. (Krishnamurti, COL, 2, 32.)

The mind is not quiet when it is acquiring or becoming. All acquisition is conflict; all becoming is a process of isolation. ... Such a mind is a dead mind, it is isolating itself through various forms of resistance, and so it inevitably creates misery for itself and for others. (Krishnamurti, COL, 2, 32.)

Identification, surely, is possession, the assertion of ownership; and ownership denies love, does it not? To own is to be secure; possession is defence, making oneself invulnerable. In identification there is resistance, whether gross or subtle; and is there love where there is defence. Love is vulnerable, pliable, receptive; it is the highest form of sensitivity, and identification makes for insensitivity. Identification and love do not go together, for the one destroys the other. ... Identification destroys freedom, and only in freedom can there be the highest form of sensitivity. (Krishnamurti, COL, 1, 12-3.)

The denial of thought does not bring about love. There is freedom from thought only when its deep significance is fully understood; and for this, profound self-knowledge is essential, not vain and superficial assertions. Meditation and not repetition, awareness and not definition, reveal the ways of thought. Without being aware and experiencing the ways of thought, love cannot be. (Krishnamurti, COL, 1, 17.)

Self-knowledge is to be discovered in the action of relationship. Self-knowledge does not come about through self-isolation, through withdrawal; the denial of relationship is death. Death is the ultimate resistance. Resistance, which is suppression, substitution or sublimation in any form, is a hindrance to the flow of self-knowledge; but resistance is to be discovered in relationship, in action. Resistance, whether negative or positive, with its comparisons and justifications, its condemnations and identifications, is the denial of what is. (Krishnamurti, COL, 1, 47.)

Self-knowledge comes with the slowing down of the mind, but that doesn't mean forcing the mind to be slow. Compulsion only makes for resistance, and there must be no dissipation of energy in the slowing down of the mind. (Krishnamurti, COL, 2, 231.)

To love is to be in direct communion; and you cannot love something if you resent it, if you have ideas, conclusions about it. How can you love and understand passion if you have taken a vow against it? A vow is a form of resistance, and what you resist ultimately conquers you. (Krishnamurti, COL, 2, 56.)

The deliberate cultivation of silence is as the enjoyment of some longed-for pleasure; the desire to silence the mind is but the pursuit of sensation. Such silence is only a form of resistance, an isolation which leads to decay. Silence that is bought is a thing of the market in which there is the noise of activity. Silence comes with the absence of desire. (Krishnamurti, COL, 2, 77.)

Thought or desire now seeks safety in silence, and so it asks for a method or a system which offers what it wants. In place of worldly things it now craves the pleasure of silence, so it breeds conflict between what is and what should be. There is no silence where there is conflict, repression, resistance. (Krishnamurti, COL, 2, 197.)

That is all we need to do: Give full, permissive, loving attention to absolutely anything that we see in our minds, in our bodies, in our environment, in other people. (Thaddeus Golas, LMGE, 18.)

The three gunas, which constitute Prakriti, make up the universe of mind and matter. When the gunas are in perfect balance, there is no creation, expression, or manifestation. When the balance is disturbed, creation occurs. ... In the physical world, sattva embodies what is pure and fine (e.g., sunlight); rajas embodies the active principle (an erupting volcano); and tamas embodies solidity and resistance (a block of granite). From the standpoint of evolution, sattva is the essence of the form to be realized; tamas is the obstacle to its realization; and rajas is the power by which the obstacle is removed. In the mind of man, sattva expresses itself as calmness and purity; rajas as activity, passion, and restlessness; tamas as laziness, inertia, stupidity. Man's mood and character vary according to the predominating guna. The spiritual aspirant must overcome tamas by rajas, and rajas by sattva. In order to realize the Atman, or Purusha, sattva must also be transcended. (Usha, RVW, 34.)


He could never regulate his devotion by certain methods as some do. ... Nevertheless, at first he had meditated for some time, but afterward that went off, in a manner he could give no account of. (Attributed to Brother Lawrence, PPG, 14.)

When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform ... devotions ... any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough if you repeat only the name of Rama or Hari, or even simply Om. (Paramahansa Ramakrishna in GSR, 77.)

One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction. (Paramahansa Ramakrishna in GSR, 196.)

Now that your eyes are opened, some of your old beliefs, your old ceremonies, may seem to you absurd; perhaps, indeed, they really are so. Yet though you can no longer take part in them, respect them for the sake of those good souls to whom they are still important. They have their place, they have their use; they are like those double lines which guided you as a child to write straight and evenly, until you learnt to write far better and more freely without them. There was a time when you needed them; but now that time is past. (Krishnamurti, AFM, 54-5.)


Due to circumstances beyond my control, I am master of my fate and captain of my soul. (John Enright, Cold Mountain Institute Seminar, April 15, 1976.)

Responsibility is acknowledging that my input is crucial and accepting its consequences. (John Enright, Cold Mountain Institute Seminar, April 15, 1976.)

Dealing with another's part in things is blaming or trying to appear blameless. As such it is reducible to image management. Dealing with one's own part in things is taking responsibility and seeking improvement and real change. (John Enright, Cold Mountain Institute Seminar, April 8, 1976.)

You may not be responsible for an event but you're responsible for the meaning you give the event. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

When the avalanche is coming down on you, you can say, "Oh my God! It's going to hit me!" or you can say, "Far out! What a way to go!" (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)

It's my planet. I'm not satisfied with the way it is. So I give me the franchise to do this work. (Dan Miller, Executive Director, Breakthrough Foundation, Vancouver, Dec. 14, 1980.)