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A sceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it -- and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material implies in it the right and careful utilization of things and also a self-control in their use. Forceful suppression (fasting also comes under the head) stands on the same level as free indulgence; in both cases, the desire remains: in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression.

quote 3484  | 
A Practical Guide to Integral Yoga 

I n order to arrive at having pleasure in everything, Desire to have pleasure in nothing. In order to arrive at possessing everything, Desire to possess nothing. In order to arrive at being everything, Desire to be nothing. In order to arrive at knowing everything, Desire to know nothing.

quote 3466  | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 13, Paragraph 11 

I f we keep remembering the wrongs which men have done us, we destroy the power of the remembrance of God…

quote 3347  |   Desert Fathers
Abba Macarius the Great: The sayings of the Desert Fathers : the alphabetical collection. Trans. Benedicta Ward, SLG. Kalamazoo, Michigan: Cistercian Publications Inc., 1984, 1975, p. 136, Macarius 36 

F or those who realize that everything is from God, everything is the same.

quote 3315  | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 58, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 

P overty is not for the sake of hardship. No, it is there because nothing exists but God… Poverty unlocks the door -- what a blessed key!

quote 3314  | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 188, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 

S he (Sophia) is an inexhaustible treasure for mankind;
She blesses the world with Supreme wisdom, and allows all people to realize their unity with God.

She is the Supreme Spirit:
All-knowing and sacred;
One, yet pervading many, subtle, ever-free, lucid, stainless, clear, and invincible.
She is the love of goodness, ever-ready, unobstructed, beneficent, kindly toward all, steadfast, unerring, and untouched by care.
She is all-powerful, the witness of all, and found in those who are wise, pure-hearted, and humble.

Sophia moves more easily than motion itself;
By reason of Her purity She permeates all things.
She is like a fine mist rising from the power of God,
The divine radiance streaming from the glory of the Almighty.
Nothing can stain Her immaculate purity.
She is the shimmering glow of everlasting Light,
The flawless mirror of God's Power on earth,
The supreme image of all good things.

Though one, She becomes everything;
from within herself, by
Her own power, makes all things new.

Age after age She enters into holy souls, making them perfect, and leading them back to God.
For God only accepts those who have made their home with Sophia.
She is fairer than the sun, and greater than every constellation.

She is more radiant than the light of day
for day is overcome by night, but against Sophia no darkness can prevail.

quote 3032  | 
Chapter 7 

T he true beginning of spiritual life is the desire to know Sophia.
A desire to know Her brings one to love Her.
Loving Her enables one to follow Her will.
Following Her will is the sure path to immortality.
And immortality is oneness with God.
So the desire to know Sophia leads to God and
His Kingdom never-fading Kingdom.

quote 3030  | 
Chapter 6 

S ophia is the Supreme Spirit devoted to the good of all people …
She shines bright in the gloom of ignorance;
She is unfading;
She is easily seen by those who love Her;
easily found by those who look for Her,
And quickly does
She come to those who seek Her help.

One who rises early, intent on finding Her,
will not grow weary of the quest
For one day he will find Her seated in his own heart.

quote 3029  | 
Chapter 6 

T he disciple's attempt to purify the heart is like the person ordered to uproot a tree. However much he reflects and struggles to do so, he is unable. So he says to himself, "I'll wait until I'm more powerful and then uproot it." But the longer he waits and leaves the tree to grow, the larger and stronger it becomes while he only becomes weaker, and its uprooting becomes more difficult.

quote 3002  |   Others Sufis Teaching
Abu'Uthman al-Maghribi, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.156 

T o completely trust in God is to be like a child who knows deeply that even if he does not call for the mother, the mother is totally aware of his condition and is looking after him.

quote 2968  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.172 

I f your words are truthful, if you are good-tempered, if you are moderate in taking food, and if you are trustworthy, then you are rich and should not regret the possessions that you may not have. These four qualities are enough possessions and wealth for a wise person.

quote 2914  | 
Hadith, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.88 

W isdom is like the rain. Its source is unlimited, but it comes down according to the season. Grocers put sugar in a bag, but their supply of sugar is not the amount in the bag. When you come to a grocer, he has sugar in abundance. But he sees how much money you have brought and gives accordingly.
Your currency on this Path is resolution and faith, and you are taught according to your resolution and faith. When you come seeking sugar, they examine your bag to see what its capacity is; then they measure out accordingly.

quote 2908  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.85 

O ne day I was carrying something disgusting in my hands. My companions imagined I was carrying it with the intention of mortifying my soul because in their eyes I was much too lofty to stoop to carrying such a thing. They told this to my sheikh, who then questioned me. I replied that it was simply that I saw that God did not disdain to create such a thing. How then was I to disdain to carry it?

quote 2899  |   Others Sufis Teaching
Ibn al-Imad Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.77 

W hen you are separate from the Kaaba [the holy shrine in Mecca, the place all Muslims turn toward when they pray], it is all right to turn toward it, but those who are in it can turn toward any direction they wish.

quote 2898  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.77 

W hy lock up the stable after the horses are stolen? What is the use? You enjoyed the world until you became old and infirm. Now you say the world is unreal. Now you say you will find God-what is the use?

quote 2876  |   Others Sufis Teaching
Oral teaching, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.58 

G od relationship to the wicked may be compared to that of a prince who, besides his magnificent palaces, owns all manner of little houses hidden away in the woods and in villages, and visits them occasionally to hunt or to rest. The dignity of a palace is no greater than that of such a temporary abode, for the two are not alike, and what the lesser accomplishes the greater cannot. It is the same with the righteous man. Though his value and service may be great, he cannot accomplish what the wicked man accomplishes in the hour when he prays or does something to honor God, and God who is watching the worlds of confusion rejoices in him. That is why the righteous man should not consider himself better than the wicked.

quote 2780  | 
Martin Buber’s ten rungs, collected Hassidic saying, p.92 

M an is like a tree. If you stand in front of a tree and watch it incessantly, to see how it grows, and to see how much it has grown, you will see nothing at all. But tend it at all times, prune the runners and keep it free of beetles and worms, and all in good time-it will come into its growth. It is the same with man: all that is necessary is for him to overcome his obstacles, and he will thrive and grow. But it is not right to examine him hour after hour to see how much has already been added to his stature.

quote 2771  | 
Martin Buber’s ten rungs, collected Hassidic saying, p.74 

I nfinity shall he contained in every deed of man, in his speaking and seeing, listening and walking, standing still and lying down.

quote 2761  | 
Martin Buber’s ten rungs, collected Hassidic saying, p.55 

T ruth is one;
only it is called by different names.
All people are seeking the same Truth;
the variance is due to climate, temperament, and name.

quote 2679  | 
The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda. 

I f now any one should ask: Have you been in the past, and is it untrue that you have not been? Will you be in the future, and is it untrue that you will not be? Are you, and is it untrue that you are not?-you ought to say that you have been in the past, and that it is untrue that you have not been ; that you will be in the future, and that it is untrue that you will not be; that you are, and that it is untrue that you are not.

quote 2484  | 
Digha Nikaya, 9 

T he universe has never separated itself from man. Man separates himself from the universe.

quote 2407  | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 34:5b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 

I n one's words there should be something to teach others. In one's activities there should be something to serve as model for others. In the morning something should be done. In the evening something should be realized. At every moment something should be nourished. And in every instant something should be preserved.

quote 2392  | 
Chang Tsai, Cheng-meng, ch. 12, sppy, 3:9a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 

I f effort is needed to be sincere or grave, that is not our nature. To be sincere or grave without effort may be said of the superior man who "is truthful without any words" and "does not resort to anger and the people are awed. (1)

quote 2387  | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 

(1) The Mean, ch. 33.

W ealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment.

quote 2354  | 
Chang Tsai, Cheng-meng, 1:1a-6b , THE WESTERN INSCRIPTION, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 

S uppose a master foundryman is casting his metal and the metal leads up and says, I must be made into the best sword (called mo-yeh). The master foundryman would certainly consider the metal as evil. And if simply because I possess a body by chance, I were to say, 'Nothing but a man! Nothing but a man!' the Creator will certainly regard me as evil. If I regard the universe as a great furnace and creation as a master foundryman, why should anywhere I go not be all right ? When the body is formed, we sleep. With it visibly there, we wake (1).

quote 2242  | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

(1) This sentence is very obscure. No commentator has offered a satisfactory explanation. All agree that it means that life and death are one. The translation here, while quite literal, is already a subjective interpretation.

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