At each moment the mystic accepts the whole of his experience, including himself as he is, his circumstances as they are, and the relationship between them as it is. Wholeness is his keyword; his acceptance is total, and he excludes no part of his experience, however unsavory it may be.

For God is the wholeness of life, which includes every possible aspect of man and is known in accepting the whole of our experience at each moment.

Unaccepted, the universe has no meaning; it is senseless fate and chaos, but acceptance is a way of discovering meaning, not of manufacturing it.

There is no greater freedom than the freedom to be what you are now.

[T]he creations of man, his art, his literature, his buildings, differ only in quality, not in kind, from such creations of nature as birds, nests and honeycombs.

All men suffer [...], but not all are unhappy, for unhappiness is a reaction to suffering, not suffering itself.

[A]ny attempt to discover happiness is also an easy way to go crazy, and the world today is a crazy place just because people are trying to do it. We are a collection of people running wildly round in circles in frantic pursuit of our own selves, and the picture is not particularly edifying,[...] It is like trying to mend a hole in one part of a handkerchief by taking a patch from another. For the trouble is that all our schemes, systems, and devices are partial.

We see God every time we open our eyes; we inhale Him at every breath; we use His strength in every movement of our finger; we think Him in every thought, although we may not think of Him, and we taste Him in every bite of food.

[T]he wisdom of the East has a strictly practical aim which is not mere knowledge about the universe; it aims at a transformation of the individual and of his feeling for life through experience rather than belief. This experience is psychological or spiritual, not metaphysical, and except in certain specialized fields has no relation to occultism or to what we understand in the West as philosophy.