(Yama teaches Atmavidya to Nachiketa)

Yama said to Nachiketa, ‘there are two distinct types of experiences and urges called Sreyas and Preyas, both affect the individual. The first releases; the second leashes. One leads to salvation, the other to incarceration’. (UV, p. 15)

In addition to the knowledge derived from the sacred texts, one should gain wisdom through experience. Knowledge without personal experience is futile. Wisdom lodged within us will be of no avail if it is static. It will only assume the form of mere scholarship. If such learning is brought within the ambit of practice it is creditable. Acquiring and hoarding of wealth will be of no avail if it is not consecrated and spent for the welfare of the world. Similarly mere acquisition of knowledge from books is a futile exercise. Knowledge becomes blessed only when it is translated into actions which promote the good of humanity. This translation of knowledge into experience is possible only when one passes through the three stages of Knowing (Jnatum), Visualising (Drashtum) and Expericing (Praveshtum). (SV, p. 165)

The Atma which is Pure Effulgence during the dream stage sees, hears and experiences, as Vasanas, whatever sees, hears and experiences, during the waking stage. (UV, p. 45)

The Jiva has the dual experience of good and bad, the Lord has no duality at all. When all is God, when God is the inner Atma in all, how can there be two, one good and another bad? (GV, p. 111)

The Atma has nothing to do with death or birth. The body experiences death; the Atma which is Nitya, Satya and Nirmala - Eternal; true and pure - does not die. (GV, p. 131)

How is God to be experienced? The first requisite is purity of heart. All religions have affirmed that basic importance of purity. The aim of all sadhanas is to achieve peace. Compassion towards all beings is devotion to God.

God cannot be experienced through the ostentatious observance of rituals and worship. Where there is pomp and show there can be no divinity. The bliss of the Divine cannot be found there. As a seed will not sprout on rocky ground the bliss of the Divine cannot be realised by worship devoid of humility and sincerity. (SSS Vol.20, p. 17)

‘Before you experience the Divine in every being in the Universe and in every cell and atom, you have to experience it in your own selves. Each act, word and thought must be charged with that awareness.’ (NGM, pp. 2-3)

Until you know that all are altars where the same God is installed, all are moved and motivated by the Grace of the self-same god, you are afflicted by the hate and pride; once you know it and experience it, you are full of love and reverence to all. The barbarous remedy of war will be given up when this basic brotherhood is felt in the deepest core of man. (CK, p. 31)

Ideals must become higher and grandeur. Desires must become more and more selfless and sublime. Attachment must be transmuted into nobler and subtler emotions. The story will be gripping only when there is steady development towards the denouement. That is why one passes through the crucible of joy and grief and merges all the purer and stronger for the experience. (LIC, p. 112)

In spirituality, experience is the method of gaining wisdom while in science it is experiment. When you put some sugar in a glass of water you can’t see it or touch it as it gets dissolved. But you can find out its presence by tasting the water. Similarly you can realise Divinity, which is present in every being and within you, only by experiencing Bliss by Sadhana. When fire on a piece of charcoal is left unattended for some time, you find that ash is covering the fire. This ash came out of the fire only because of negligence. If you blow off the ash you can see the fire. You are not bringing it afresh from outside. Similarly, Jnanaagni (the fire of wisdom) in you is covered by the ash of Maya (illusion), which obscures it from your vision. Just blow off the ash of Maya, covering the fire of wisdom, by vairagya (renunciation or sacrifice), you can realise the wisdom within you, which is constant integrated awareness. (SSS Vol.26, p. 130)

When does man experience the pure Divine Self? It is in the Turiya state-the fourth state of consciousness beyond the waking, dream and deep sleep states. This is the state of the Over-Mind. In that state man is one with the Divine. He has no attributes. Therefore, He is all pervading. (SSS Vol.26, p. 198)

Stop exercising your head and experience with heart. Stop analysing the miraculous powers that manifest through Sai. Experience in your heart the fundamental power which motivates these miracles; not just miracles, but every one of His acts. It is His compassion! The ocean has limits, but His compassion has no limits. (SSSm Vol.7, p. 3)

There are many great devotees who forget everything when they experience the Sport and Supreme Might of God, and believe that there is nothing higher than God. But after some time or when their mental cravings do not bear fruit, they develop doubts even about what they have experienced or saw! These are veils that hide, the curtains that distort the truth in the minds of those with weak faith. (RKRV Part II, p. 99)

In spiritual matters, it is experience alone that is the deciding factor. Reason is rendered dumb before the testimony of actual experience. All the arguments of logic, all the tricks of dialectics are powerless to nullify the direct effect of that inner evidence. For example, take the question of image worship. Many people laugh at those who practise it and condemn it as superstition. But, those who do worship idols have the faith that the Omnipresent Almighty is present in the symbol before them. For them, it is not a mere external adjunct or apparatus or object. It is a part of the inner mechanism of devotion and faith. Of course, all the Worship carried out with the idea that the idol is life-less wood or stone or bronze, is so much waste of time. But if it is done in the full confidence that the image or idol is alive, saturated with consciousness and power, then, image worship can bestow the Realisation of Godhead itself. (SSS Vol.2)