What is important is not the specific manner in which God is worshiped but the degree to which the devotee is filled with love. (48-49)

Every organized religion holds that certain behaviors, rituals, personalities, places, and/or books are sacred. These organized teachings are proper in their own place, but they are mere options for the one infused with devotion. To such a one, God is direct and spontaneous, providing him with an immediate source of guidance and direction. His relationship with God is not mediated through anyone or anything. (104)

The yogi can relate to his Beloved in the form of a personal relationship-as a friend, a child, a spouse. He can cherish God in traditional religious performances–honoring saints, holy sites, and scriptures. He can hold God dear in the form of union—as his own Self, or in samadhi. All forms of God are equally suitable for love. (165)

Relinquishing selfish wants, one is free to allow others to travel their own paths under the will of God. (18)

If one’s life is so unsatisfying that an unhealthy activity brings a shred of happiness, it is nigh impossible to give it up unless something that brings greater happiness can be enjoyed in its stead. (28)

Spiritual literature can be a great aid to an aspirant, or it can be a terrible hindrance. If it is used to inspire practice, motivate compassion, ad nourish devotion, it serves a very valuable purpose. If scriptural study is used for mere intellectual understanding, for pride of accomplishment, or as a substitute for actual practice, then one is taking in too much mental food, which is sure to result in intellectual indigestion. (152)

The aspirant would do well to avoid those ‘spiritual teachers’ who delight in pointing out the evils of the world. These are immature egos attempting to discard their own negativities by projecting them onto others. The true yogi is one who is like a lion with himself, always striving to eradicate that which shadows his inner light, and like a lamb with others, always striving to see their inner light, no matter how dense may be the clouds that hide it. He is the king of the jungle of his world. He hides from no one and seeks escape from nothing. (88)

Peace and supreme joy may seem like end-states to practitioners on more difficult spiritual paths, but the path of devotion should be filled with peace and joy from the very beginning. Their absence is an indication that something is amiss. (125)

[A] practitioner of any spiritual path must have complete confidence that his adopted path is, for him, superior to all others. (57)

Each soul has its own note to sing in the divine chorus and no voice is more important than another. (94)

Our stresses, anxieties, pains, and problems arise because we do not see the world, others, or even ourselves as worthy of love. (9)

I am fond of reminding my yoga students of the saying “It takes one to know one” when they become lost I condemnation and judgment of others. The world that we perceive is a reflection of our own states of mind and reveals our own level of consciousness. The world is little more than a Rorschach blot in which we see our own desire systems projected. We see what we want to see. (116)

A yogi is much more disciplined in his speech. Yogic tradition has it that speech must pass before three barriers prior to being uttered aloud. These barriers come in the form of three questions: Is it kind? Is it true? Is it necessary? (112-113)

To the yogi, all experience is seen as one, as a means to help him cultivate devotion. All experiences have equal meaning and value. (154)

Better not to plant seeds of selfishness than try to eradicate them once they have grown into giant weeds. (91)

A man who wears a fragrant flower on his collar spreads a perfume wherever he goes. (141)