Mental ghettos are not mirages; they actually exist in palpable reality: being "open" inside one's mental or intellectual ghetto does not open its door but simply allows one to harbour the illusion that there is no ghetto and no door. The most dangerous prisons are those with invisible bars.

If we deny the need for thought, Moneo, as some do, we lose the powers of reflection; we cannot define what our senses report. If we deny the flesh, we unwheel the vehicle which bears us. But if we deny emotion, we lose all touch with our internal universe. It was emotions which I missed the most.

Picture a girl with her arms full of small packages, too many to hold all at once. When they topple and fall all around her, she stoops down and scoops them all back up, literally re-collecting all the gifts that are already hers. To set your mind is to recollect truth that already belongs to you.

It is no accident that Sufis find that they can connect most constructively with people who are well integrated into the world, as well as having higher aims, and that those who adopt a sensible attitude towards society and life as generally known can usually absorb Sufi teachings very well indeed

Every human being has the right to be rich in mind, body and spirit. They need to live a life that is comforting, productive and continuous. They do not need to compete to reach this level of success but to take it in their strides and to relish the opportunity to pluck from The Universe its opulence.

A human mind was built for contact with similar minds. It should,—in fact,—it must think about what is going on around it; for, if it is shut up in a thick, dark, bony box of a skull, it will always stay in that condition known as "status quo"; and grow up, antagonistic to all surroundings.

You're wrong. The mind is not like raindrops. It does not fall from the skies, it does not lose itself among other things. If you believe in me at all, then believe this: I promise you I will find it. Everything depends on this." "I believe you," she whispers after a moment. "Please find my mind.

There is no murky pit of hell awaiting anyone ... Mind cannot arise alone without body, or apart from sinews and blood ... You must admit, therefore, that when then body has perished, there is an end also of the spirit diffused through it. It is surely crazy to couple a mortal object with an eternal...

Hunger does not come from body; it comes from mind. Once a person starts to feel hungry all the time, nothing satisfies him whatsoever. This hunger covers up all the aspects of life ... The only thing wrong in following your hunger blindly is that people never know when to stop and when to feel satisfied.

People only go to the places they have visited first in their minds," she says, uttering the phrase as if secrets to the universe have just been shared. "Perhaps that is how learning can help you. However, first you must see it, feel it, and then believe it. When you do, where it takes you may surprise.

Think it over carefully. This is very important," I say, "because to believe something, whatever it might be, is the doing of the mind. Do you follow? When you say you believe, you allow the possibility of disappointment. And from disappointment or betrayal, there may come despair. Such is the way of the mind.

A man's mind may be likened to a garden, which may be intelligently cultivated or allowed to run wild; but whether cultivated or neglected, it must, and will, bring forth. If no useful seeds are put into it, then an abundance of useless weed seeds will fall therein, and will continue to produce their kind.

This wobbly worldhost to insects and lintand a thousand pithy waysto feel unserious each minuteIt brings abouta great softening of the mind, likethe clouded edges of sea glass (thisfilter you could download and apply)A poultice or an opiate,rigidly individual. Aloneand erasing sentences to splinters.(Poem No. 5)

The form of observation , which underlines all speech and language development, always expresses a peculiar spiritual character , a special way of conceiving and apprehending. The difference between the several languages, therefore, is not a matter of different sounds and marks, but of different world conceptions.

As Lucretius says: 'Thus ever from himself doth each man flee.' But what does he gain if he does not escape from himself? He ever follows himself and weighs upon himself as his own most burdensome companion. And so we ought to understand that what we struggle with is the fault, not of the places, but of ourselves