It is enough to know what you are not. You need not know what you are. For, as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as total negation. All you can say is: ‘I am not this, I am not that’. You cannot meaningfully say ‘this is what I am’. It just makes no sense. What you can point out as ‘this’ or ‘that’ cannot be yourself. Surely, you cannot be ‘something’ else. You are nothing perceivable, or imaginable. Yet, without you there can be neither perception nor imagination. You observe the heart feeling, the mind thinking, the body acting; the very act of perceiving shows that you are not what you perceive. Can there be perception, experience, without you? An experience must ‘belong’. Somebody must come and declare it as his own. Without an experiencer the experience is not real. It is the experiencer that imparts reality to experience. An experience which you cannot have, of what value is it to you?
— Sri Nisargadatta Maharaj – I Am That – p. 2
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e., when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
— Bhagavan Sri Ramana Maharshi – Who Am I? – 14. What is happiness?
When (other) thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, ‘To whom has this thought arisen?’. The answer that would emerge would be ‘to me’. Thereupon if one inquires ‘Who am I?’, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called ‘inwardness’ (antarmukha). Letting the mind go out of the Heart is known as ‘externalisation’ (bahirmukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity ‘I’. If one acts in that way, all will appear as of the nature of Siva (God).
— Bhagavan Sri Ramana Maharshi – Who Am I? – 11. What is the means for constantly holding on to the thought ‘Who am I?’
A bare impersonal hush is now my mind,
A world of sight clear and inimitable,
A volume of silence by a Godhead signed,
A greatness pure, virgin of will.
Once on its pages Ignorance could write
In a scribble of intellect the blind guess of Time
And cast gleam-messages of ephemeral light,
A food for souls that wander on Nature’s rim.
But now I listen to a greater Word
Born from the mute unseen omniscient Ray:
The Voice that only Silence’ ear has heard
Leaps missioned from an eternal glory of Day.
All turns from a wideness and unbroken peace
To a tumult of joy in a sea of wide release.
— Sri Aurobindo – Last Poems – The Word of the Silence
Have you ever sat very silently, not with your attention fixed on anything, not making an effort to concentrate, but with the mind very quiet, really still? Then you hear everything, don’t you? You hear the far off noises as well as those that are nearer and those that are very close by, the immediate sounds; which means really that you are listening to everything. Your mind is not confined to one narrow little channel. If you can listen in this way, listen with ease, without strain, you will find an extraordinary change taking place within you, a change which comes without your volition, without your asking; and in that change there is great beauty and depth of insight.
— Jiddu Krishnamurti – The Book of Life
The vast universal suffering feel as thine:
Thou must bear the sorrow that thou claimst to heal;
The day-bringer must walk in darkest night.
He who would save the world must share its pain.
If he knows not grief, how shall he find grief’s cure?
— Sri Aurobindo