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Experience leaves only memories behind and adds to the burden which is heavy enough. You need no more experiences. The past ones are sufficient. And if you feel you need more, look into the hearts of people around you. You will find a variety of experiences which you would not be able to go through in a thousand years. Learn from the sorrows of others and save yourself your own. It is not experience that you need, but the freedom from all experience.
At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms. Self-limitation is the very essence of personality.
Above all, we want to remain conscious. We shall bear every suffering and humiliation, but we shall rather remain conscious. Unless we revolt against this craving for experience and let go the manifested altogether, there can be no relief. We shall remain trapped.
All experience is necessarily transient. But the ground of all experience is immovable. Nothing that may be called an event will last. But some events purify the mind and some stain it. Moments of deep insight and all-embracing love purify the mind, while desires and fears, envies and anger, blind beliefs and intellectual arrogance pollute and dull the psyche.
An event becomes an experience only when I am emotionally interested. I am in a state which is complete, which seeks not to improve on itself. Of what use is experience to me?
Most of your experiences are unconscious. The conscious ones are very few. You are unaware of the fact because to you only the conscious ones count. Become aware of the unconscious. Desire and fear are the obscuring and distorting factors. When mind is free of them the unconscious becomes accessible.
Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being, not being this or that, but just being.
You must unlearn everything. God is the end of all desire and knowledge.
Truth can be expressed only by the denial of the false -in action. For this, you must see the false as false (viveka) and reject it (vairagya). Renunciation of the false is liberating and energizing. It lays open the road to perfection.
It is always the false that makes you suffer, the false desires and fears, the false values and ideas, the false relationships between people. Abandon the false and you are free of pain; truth makes happy, truth liberates.
There is no such state as seeing the real. Who is to see what? You can only be the real, which you are, anyhow. The problem is not mental. Abandon false ideas, that is all. There is no need of true ideas. There aren't any.
Relatively, yes [there can be true knowledge of things]. Absolutely, there are no things. To know that nothing is is true knowledge.
As long as you are engrossed in the world, you are unable to know yourself: to know yourself, turn away your attention from the world and turn it within.
You may know all the right words, quote the scriptures, be brilliant in your discussions and yet remain a bag of bones. Or you may be inconspicuous and humble, an insignificant person altogether, yet glowing with loving kindness and deep wisdom.
Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.
Mere knowledge is not enough; the knower must be known. The pandits and yogis may know many things, but of what use is mere knowledge when the self is not known? It will be certainly misused. Without the knowledge of the knower there can be no peace.
A general longing for liberation is only the beginning; to find the proper means and use them is the next step. The seeker has only one goal in view: to find his own true being. Of all desires it is the most ambitious, for nothing and nobody can satisfy it; the seeker and the sought are one, and the search alone matters.
The remedy lies in clarity and integrity of thinking. Try to understand that you live in a world of illusions, examine them and uncover their roots. The very attempt to do so will make you earnest, for there is bliss in right endeavour.
It is the absolute in you that takes you to the absolute beyond you - absolute truth, love, selflessness are the decissive factors in self-realization. With earnestness these can be reached.
Your first task is to see the sorrow in you and around you; your next, to long intensely for liberation. The very intensity of longing will guide you; you need no other guide.
Try. One step at a time is easy. Energy flows from earnestness.
To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth.
You must find your own way. Unless you find it yourself, it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it, act on the little you have understood. It is earnestness that will take you through, not cleverness - your own or another's.
It is earnestness that is indispensable, the crucial factor. Sadhana is only a vessel and it must be filled to the brim with earnestness, which is but love in action. For nothing can be done without love.
[The person is removed] by determination. Understand that it must go and wish it to go - it shall go if you are earnest about it.
Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, the unessential, the personal.
Beings
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