Built on the foundation of concentration is the third aspect of the Buddha's path of awakening: clarity of vision and the development of wisdom.

Love says, ‘I am everything.' Wisdom says, ‘I am nothing.' Between these two my life flows.

If your compassion does not include yourself, it is incomplete.

Much of spiritual life is self-acceptance, maybe all of it.

The willingness to empty ourselves and then seek our true nature is an expression of great and courageous love.

Two qualities are at the root of all meditation development: right effort and right aim—arousing effort to aim the mind toward the object.

Taking the one seat describes two related aspects of spiritual work. Outwardly, it means selecting one practice and teacher among all the possibilities, and inwardly, it means having the determination to stick with that practice through whatever difficulties and doubts arise until you have come to true clarity and understanding.

The root of the problem is that everyone has to first discover the root of anger and hatred inside themselves before they can understand how it operates in the outside world.

Mother Teresa put it like this: In this life we cannot do great things. We can only do small things with great love.

Wisdom says we are nothing. Love says we are everything. Between these two our life flows.

In this there is no judgment and no blame, for we seek not to perfect the world but to perfect our love for what is on this earth.

Yet I knew that spiritual practice is impossible without great dedication, energy, and commitment.

When we let ourselves feel the fear, the discontent, the difficulties we have always avoided, our heart softens. Just as it is a courageous act to face all the difficulties from which we have always run, it is also an act of compassion.

Nirvana manifests as ease, as love, as connectedness, as generosity, as clarity, as unshakable freedom. This isn't watering down nirvana. This is the reality of liberation that we can experience, sometimes in a moment and sometimes in transformative ways that change our entire life.

George Washington Carver explained, Anything will give up its secrets if you love it enough. Mindfulness is this kind.

But forgiveness is the act of not putting anyone out of your heart, even those who are acting out of deep ignorance or out of confusion and pain.

Acceptance is not passivity. It is a courageous step in the process of transformation.

As the Persian mystic Rumi instructs us, When you go to a garden, do you look at thorns or flowers? Spend more time with roses and jasmine.

Skill in concentrating and steadying the mind is the basis for all types of meditation.

When we struggle to change ourselves we, in fact, only continue the patterns of self-judgement and aggression. We keep the war against ourselves alive.

Where we tended to be judgmental, we became more judgmental of ourselves in our spiritual practice.

With mindfulness, we are learning to observe in a new way, with balance and a powerful disidentification.

The four radiant abodes are loving-kindness, compassion, joy and peace.These abodes are treasured because they are exquisitely simple, the universal expression of an open heart. When our peaceful heart meets other beings it fills with love. When love meets happiness, it becomes joy.

In the end we discover that to love and let go can be the same thing.

The basic principle of spiritual life is that our problems become the very place to discover wisdom and love. With.

When we clearly realize that the source of disharmony and misery in the world is ignorance, we can open the door of wisdom and compassion.

When we are lost in delusion, it's hard to see even the most obvious truths.

Everything that has a beginning has an ending. Make your peace with that and all will be well.

The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed.

No artist is ahead of his time. He is his time. No one has lived your life before. It is an adventure worth taking.

May I be a guard for those who need protection; a guide for those on the path; a boat, a raft, a bridge for those to cross the flood; may I be a lamp in the darkness; a resting place for the weary, and a healing medicine for all who are sick. For as long as Earth and sky endure, may I assist until all living beings are awakened.

We need energy, commitment, and courage not to run from our life nor to cover it over with any philosophy—material or spiritual.

If you hold on to any expectation, you miss the wisdom. It is impermanent. Be the One Who Knows, the witness to it all. This is how trust grows. And it is how love grows as well. Trust and love are the keys.

Live in joy, in love, even among those who hate.

There are several different kinds of painful feelings that we might experience, and learning to distinguish and relate to these feelings of discomfort or pain is an important part of meditation practice, because it is one of the very first things that we open to as our practice develops.

To start, meditation is very much like training a puppy. You put the puppy down and say, Stay. Does the puppy listen? It gets up and runs away. You sit the puppy back down again. Stay. And the puppy runs away over and over again. Sometimes the puppy jumps up, runs over, and pees in the corner or makes some other mess.

To learn to concentrate we must choose a prayer or meditation and follow this path with commitment and steadiness, a willingness to work with our practice day after day, no matter what arises.

To bow to the fact of our life's sorrows and betrayals is to accept them; and from this deep gesture we discover that all life is workable. As we learn to bow, we discover that the heart holds more freedom and compassion than we could imagine.

Those who are awake live in a state of constant amazement.

There are many ways up the mountain and each of us must choose a practice that feels true to our heart.

Equanimity arises when we accept the way things are.

To live in this precious animal body on this earth is as great a part of spiritual life as anything else.

Attachment is conditional, offers love only to certain people in certain ways; it is exclusive. Love, in the sense of metta, used by Buddha, is a universal, nondiscriminating feeling of caring and connectedness.

For instance, the near enemy of love is attachment. It masquerades as love, it feels like love, but it is essentially different.

As we step out of the way new things are born.

The first level of practice is illuminated by the qualities of courage and renunciation.

Then one day you will be sitting and fear will arise, and you will feel it and recognize it and think, Oh, this is fear, I recognize you. Welcome back. Then it is as if the fear becomes one of your friends.

O Nobly Born, now there is born in you exceeding compassion for all those living creatures who have forgotten their true nature. —Mahamudra text of Tibetan yogi Longchenpa.

Meet this transient world with neither grasping nor fear, trust the unfolding of life, and you will attain true serenity.