The multiplicity is only apparent. This is the doctrine of the Upanishads. And not of the Upanishads only. The mystical experience of the union with God regularly leads to this view, unless strong prejudices stand in the way.

The mathematical framework of quantum theory has passed countless successful tests and is now universally accepted as a consistent and accurate description of all atomic phenomena.

The material world has only been constructed at the price of taking the self, that is, mind, out of it, removing it; mind is not part of it...

The world is a construct of our sensations, perceptions, memories. It is convenient to regard it as existing objectively on its own. But it certainly does not become manifest by its mere existence.

Whence came I, whither go I? Science cannot tell us a word about why music delights us, of why and how an old song can move us to tears. Science is reticent too when it is a question of the great Unity – the One of Parmenides – of which we all somehow form part, to which we belong. The most popular name for it in our time is God – with a capital ‘G’. Whence come I and whither go I? That is the great unfathomable question, the same for every one of us. Science has no answer to it.

If you cannot - in the long run - tell everyone what you have been doing, your doing has been worthless.

The unphilosophical and philosophical attitudes can be very sharply distinguished (with scarcely any intermediate forms) by the fact that the first accepts everything that happens as regards its general form, and finds occasion for surprise only in that special content by which something that happens here today differs from what happened there yesterday; whereas for the second, it is precisely the common features of all experience, such as characterise everything we encounter, which are the primary and most profound occasion for astonishment.