Once again, we are reminded that awakening, or enlightenment is not the property of Buddhism, any more than Truth is the property of Christianity. Neither the Buddha nor the Christ belongs exclusively to the communities that were founded in their names. They belong to all people of goodwill, all who are attentive to the secret which lives in the depths of their breath and their consciousness. (14)

Lead us toward a speech, which is as beautiful as silence, and toward a silence, which is as beautiful as the sweetest and truest of words. (119)

Much blood has been spilled over words, and a great deal of it over the word ‘God.’ (125)

The compassionate person does not require other people to be stupid, in order to be intelligent. Their intelligence is for everyone, so as to have a world in which there is less ignorance. (118)

It is important never to separate love and knowledge, compassion and wisdom. A wisdom without compassion is closed upon itself and does not bear fruit. A compassion without wisdom is a madness and a cause of suffering.

Sometimes we must undergo hardships, breakups, and narcissistic wounds, which shatter the flattering image that we had of ourselves, in order to discover two truths: that we are not who we thought we were; and that the loss of a cherished pleasure is not necessarily the loss of true happiness and well-being. (109)

If you are a Buddhist, inspire yourself by thinking of the bodhisattva. If you are a Christian, think of the Christ, who came not to be served by others but to serve them in joy, in peace, and in generosity. For these things, these are not mere words, but acts, which go all the way, right up to their last breath. Even their death is a gift, and resurrection is born from this kind of death. (157)

The best religion or practice is the one that makes us better. (42)

The meditative mind sees disagreeable or agreeable things with equanimity, patience, and good-will. Transcendent knowledge is seeing reality in utter simplicity. (146)

Sometimes the best answer to a question is another question. Is it not by asking questions that we stimulate each other to reach more deeply into our own source and, thereby, approach the Source, both together and in our different ways? (7)

The ego is like a clever monkey, which can co-opt anything, even the most spiritual practices, so as to expand itself. (155)

[C]hange your thinking, your interpretation of he world, change the way you see! To change the way you see is to change the world. (50)

In certain situations, manifesting anger is the right attitude; in others it is not the right thing to manifest because it will only add to the violence. In the first case, anger unblocks the conflict and causes another to become more conscious. In the latter, it only adds to the unconsciousness and inflames the conflict. (73)

The depth of our compassion is proportional to the depth of our living. (65)

Do not believe anything merely because you are told it is so, because others believe it, because it comes from Tradition, or because you have imagined it. Do not believe what your teacher tells you merely out of respect. Believe, take for your doctrine, and hold true to that, which, after serious investigation, seems to you to further the welfare of all beings. (47)

[W]e need not become fixated upon our own suffering, whatever its origin. We offer it up, thus participating in the well-being of the universe. When we experience an illness or depression not as our own but as the universe’s, we are one with all beings who experience this kind of suffering. (78)

To be grounded in an attitude of compassion is to be capable of receiving and welcoming the suffering, which the other is giving us. This does not mean that we suffer for them, but that we offer them possibility of going beyond the separate self in which suffering is harbored. (59)

What is the real origin of my own anger? Is it the ego defending its territory, or is it something that has its source in the desire for the well-being of all? (73)

Quoting Father Seraphim:Our life hangs only by a breath. It is the thread that links you to the Father, the Source, which brought you into being. Be conscious of this thread, and go where you will. (27)

It [speaking with words that bring about harmony] consists of speaking of what is good about people, instead of what is wrong with them. For some people this is an almost impossible exercise, for they have become totally habituated to speaking critically. We all seem to have a special talent for finding critical things to say about the world, about others, and about ourselves! (117)