Ram Dass Quotes

Souls love. That’s what souls do. Egos don’t, but souls do. Become a soul, look around, and you’ll be amazed-all the beings around you are souls. Be one, see one. When many people have this heart connection, then we will know that we are all one, we human beings all over the planet. We will be one. One love. And don’t leave out the animals, and trees, and clouds, and galaxies-it’s all one. It’s one energy.

Once I was chastising Maharajji for giving photos to people who were worldly and didn’t care about him. He said, “You don’t understand me. If I tell a man he is a great bhakta (devotee). I am planting a seed. If a person already has the seed planted and growing, why should I plant another?” I said, “You are telling these drunkards, liars, and dacoits that they are real bhaktas. They will just go home and carry on their old behaviors.” Maharajji said, “Some of them will remember what I said of them, and it will make them want to develop this quality in themselves. If ten out of a hundred are inspired in this way, it is a very good thing.

The human mind is like that monkey, incessantly active by its own nature, then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance.

We are sneaking psychedelics back into our society through research like the MDMA research that's going on, through the research for the use of marijuana for pain, through research with the dying [with psilocybin], and ultimately we will do the same kind of stuff about alcoholism, about prison rehabilitation, so on. I mean, its obvious that psychedelics, properly used, have a behavior-change psychotherapeutic value. But from my point of view, that is all underusing the vehicle. The potential of the vehicle is sacramentally to take you out of the cultural constructs which you are part of a conspiracy in maintaining. And giving you a chance to experience once again your innocence.

Thank you.” He’s not putting them on or up-leveling them. He’s saying, “There’s a teaching here, and I’m getting it; thank you.” What’s bizarre is that we get to the point where somebody lays a heavy trip on us and we get caught, and then we see through our caughtness and we say, “Thank you.” We may not say it aloud because it’s too cute. But we feel, Thank you. People come up and are violent or angry or write nasty letters or whatever they do to express their frustration or anger or competition, and all I can say is thanks.

It was as if you were proving the obvious. Somebody who had taken the placebo which made their skin crawl reacted by saying, “Well, maybe something’s happening”, and then another minister would stagger into the room and say, “I see God! I see God!” and it was all too obvious in a short time who had had the psylocybin.

A woman once came to Mahatma Gandhi with her little boy. She asked, “Mahatma-ji, tell my little boy to stop eating sugar.” “Come back in three days,” said Gandhi. In three days the woman and the little boy returned and Mahatma Gandhi said to the little boy, “Stop eating sugar.” The woman asked, “Why was it necessary for us to return only after three days for you to tell my little boy that?” The Mahatma replied: “Three days ago I had not stopped eating sugar.

Those who know do not talk And talkers do not know.” — Tao Te Ching

Let's trade in all our judging for appreciating. Let's lay down our righteousness and just be together.

you do what you do because that’s what the harmony of the universe requires. If I am a potter I make pots

Before March 6th, which was the day I took Psylocybin, one of the psychedelics, I felt something was wrong in my world, but I couldn't label it in any way so as to get hold of it. I felt that the theories I was teaching in psychology didn't make it, that the psychologists didn't really have a grasp of the human condition, and that the theories I was teaching, which were theories of achievement and anxiety and defense mechanisms and so on, weren't getting to the crux of the matter. My colleagues and I were 9 to 5 psychologists: we came to work every day and we did our psychology, just like you would do insurance or auto mechanics, and then at 5 we went home and were just as neurotic as we were before we went to work. Somehow, it seemed to me, if all of this theory were right, it should play more intimately into my own life. I understood the requirement of being "objective" for a scientist, but this is a most naive concept in social sciences as we are finding out. ... Something was wrong. And the something wrong was that I just didn't know, though I kept feeling all along the way that somebody else must know even though I didn't. The nature of life was a mystery to me. All the stuff I was teaching was just like little molecular bits of stuff but they didn't add up to a feeling anything like wisdom. I was just getting more and more knowledgeable.

When Maharajji came out you never knew what to expect. He could do the same thing a week in a row until you’d think, “Well, he’ll come out at 8:00.” Then he might not come out all day, or he might just go into another room and close the door and be in there for two days. You had to learn to expect the unexpected. One day he came out and all he said all day long was “Thul-Thul, Nan-Nan,” repeating these words to himself like a mantra. Days went by like this and somebody finally said, “Maharajji, what are you saying?” And it turned out to be an old Behari dialect, and all it meant was “Too big, too big, too little, too little.” When he was finally asked why he was saying this, he said, “Oh, all you people, you all live in Thul-Thul, Nan-Nan; you live in the world of judgement. It’s always too big or too little.

When you are already in Detroit, you don't have to take a bus to get there.

As you progress with your sadhana you may find it necessary to change your occupation. Or you may find that it is only necessary to change the way in which you perform your current occupation in order to bring it into line with your new understanding of how it all is. The more conscious that a being becomes, the more he can use any occupation as a vehicle for spreading light. The next true being of Buddha-nature that you meet may appear as a bus driver, a doctor, a weaver, an insurance salesman, a musician, a chef, a teacher, or any of the thousands of roles that are required in a complex society — the many parts of Christ’s body. You will know him because the simple dance that may transpire between you — such as handing him change as you board the bus — will strengthen in you the faith in the divinity of man. It’s as simple as that.

That Bhagavad Gita instruction to be unattached to the fruits of your actions is the key. If you are a parent raising a child, don’t get attached to the act of raising the child. That doesn’t mean you’re not a loving, active parent. Your job is to love and nurture, feed and clothe, take care and guard the safety of the child, and guide him or her with your moral compass. But how the child turns out is how the child turns out. Ultimately he or she is not your child; who they turn out to be is up to God and their own karma.