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But we do not normally mistake progressions of weakness, the loss of the simple capacity to escape, for the onset of love. p. 17

The claim that every man kills the thing he loves seemed to him a wild guess compared with the near certainty of a man turning into the thing he hates.

In the eight years since his father’s death, Patrick’s youth had slipped away without being replaced by any signs of maturity, unless the tendency for sadness and exhaustion to eclipse hatred and insanity could be called ‘mature’.

Above all, he wanted to stop being a child without using the cheap disguise of becoming a parent.

No man is an island — although one’s known a surprising number who own one.

When a man of my father’s wealth dies of cancer, you know they haven’t found a cure.

Even if my country remains at war with yours . . . remember ... I am not your enemy.

Some temptations cannot be fought. One must close one's mind and fly from them.

Hell is that state where one has ceased to hope.

You are extraordinarily attractive to women. And your greatest charm is that you do not realise it.

I can love a stone, Govinda, and a tree or a piece of bark. These are things and one can love things. But one cannot love words. … Also with this great teacher, the thing to me is of greater importance than the words; his deeds and life are more important to me than his talk, the gesture of his hand is more important to me than his opinions. Not in speech or thought do I regard him as a great man, but in his deeds and life.

The sinner is not on the way to a Buddha-like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody. The world, Govinda, is not imperfect or slowly evolving along a long path to perfection. No it is perfect at every moment; every sin already carries grace within it. .... The Buddha exists in the robber and dice player; the robber exists in the Brahmin. During deep meditation it is possible to dispel time, to see simultaneously all the past, present and future, and then everything is good, everything is perfect, everything is Brahman. Therefore it seems to me that everything that exists is good—death as well as life, sin as well as holiness, wisdom as well as folly. Everything is necessary, everything needs only my agreement, my assent, my loving understanding; then all is well with me and nothing can harm me. I learned through my body and soul that it was necessary for me to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary world, some imaginary vision of perfection, but to leave it as it is, to love it and be glad to belong to it.