When the mind adjusts to simply staying here, then that mind is not called mind any more. It's just Self. It's only ever Self.

When your body, mind and soul are healthy and harmonious, you will bring health and harmony to the world- not by withdrawing from the world, but by being a healthy, living organ of the body of humanity.

It is the conditioned mind that says, 'I'm lost.' Let mind be lost. Lose your mind. Lose your mind inside your heart.

That silent gap between your thoughts is your window to the cosmic mind.

The mind is everything. What you think, you become.

The existence of illness in the body may no doubt be called a shadow of the true illness which is held by man in his mind.

Mind is one's biggest enemy when uncontrolled, but majority of people put full faith on their enemy.

Reality is created by the mind, we can change our reality by changing our mind.

In fact, a person always finds when he begins to practice meditation that all sorts of problems are brought out. Any hidden aspects of your personality are brought out into the open, for the simple reason that for the first time you are allowing yourself to see your state of mind as it is.

The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms.

Bhagavan said that we should apply these same tactics to the mind. How to go about doing this? Seal off the entrances and exits to the mind by not reacting to rising thoughts or sense impressions. Don't let new ideas, judgements, likes, dislikes, etc. enter the mind, and don't let rising thoughts flourish and escape your attention.

This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom.

There is no ideal in observation. When you have an ideal, you cease to observe, you are then merely approximating the present to the idea, and therefore there is duality, conflict, and all the rest of it. The mind has to be in the state when it can see, observe. The experience of the observation is really an astonishing state. In that there is no duality. The mind is simply - aware.

The compassion we feel normally is biased and mixed with attachment. Genuine compassion flows towards all living beings, particularly your enemies. If I try to develop compassion towards my enemy, it may not benefit him directly, he may not even be aware of it. But it will immediately benefit me by calming my mind. On the other hand, if I dwell on how awful everything is, I immediately lose my peace of mind.

Whatever happens, whatever you experience, feel, think, do - it's always now. It's all there is. And if you continuously miss the now - resist it, dislike it, try to get away from it, reduce it to a means to an end, then you miss the essence of your life, and you are stuck in a dream world of images, concepts, labels, interpretations, judgments - the conditioned content of your mind that you take to be yourself.

If you use your mind to study reality, you won't understand either your mind or reality. If you study reality without using your mind, you'll understand both. . . . The mind and the world are opposites, and vision arises where they meet. When your mind doesn't stir inside, the world doesn't arise outside. When the world and the mind are both transparent, this is true vision. And such understanding is true understanding.

As we are concerned with what others think of us, so we are anxious to know all about them; and from this arise the crude and subtle forms of snobbishness and the worship of authority. Thus we become more and more externalized and inwardly empty. The more externalized we are, the more sensations and distractions there must be, and this gives rise to a mind that is never quiet, that is not capable of deep search and discovery.

To think that I am this waking body and mind, this person, is an error based on ignorance of Turiya, my real Self … You think of yourself as this person—this seems to be the indubitable truth for us. What Vedanta claims is if you investigate in this method of the waking, dreaming, and deep sleep, you will come across the real you—not this person but the witness of this person, the Turiya in which this person is arising, shining, and falling again.

When we meditate, what we actually do is enter into a vacant, calm, still, silent mind. We go deep within and approach our true existence, which is our soul. When we live in the soul, we feel that we are actually meditating spontaneously. On the surface of the sea are multitudes of waves, but the sea is not affected below. In the deepest depths, at the bottom of the sea is all tranquility. So when you start meditating, try to feel your own inner existence first. That is to say, the bottom of the sea: calm and quiet. Feel that your whole being is surcharged with peace and tranquility.

When the mind is free of fear, guilt, anger and is more centered, then it holds the power to heal any ailment.

Through shallow intellect, the mind becomes shallow, and one eats the fly, along with the sweets.

Education is not filling the mind with a lot of facts. Perfecting the instrument and getting complete mastery of my own mind [is the ideal of education].

When you are free from thinking of ordinary things, your mind will be absorbed in God, in the formless state of divinity.