The sage whose words are ambiguous you call great.
Those who advocate discipline you shun.
With one, you treat words the way you want.
With the other, you resent having no quarter.

It is unfortunate that we need the words of the wise. Though they are essential to our beginnings on a spiritual path, they can cause problems because they must be interpreted to be understood. Because words are imperfect, every generation rewrites itself.
People love ambiguity, especially when it comes to religion. They can interpret things any way they want. If they are unhappy with the cast given to a particular teaching, they invent ways to circumvent it, which is why we have so many authorities, schools, and sects.

It is no accident that the most revered sages are dead. They aren’t around to correct our misguided notions, to change their teachings, or even to make mistakes that might mitigate our reverence. Christ, Mohammed, Buddha, Lao Tzu — how many of us are actually devoted to the wisdom that they embodied? Or have we made them mere screens upon which we project our own ideas?

It is important to spend time with a living teacher, one who can correct mistakes and discipline you. But the object of such study should not be the creation of a new orthodoxy. Rather, your goal should be to bring yourself to a state of independence. All teachings are mere references. The true experience is living your own life. Then, even the holiest of words are only words.

All that we experience is subjective.
There is no sensation without interpretation.
We create the world and ourselves;
Only when we stop do we see the truth.

The world exists, but we cannot truly be one with it in our normal modes of consciousness. Our minds know the world by constructing conclusions from the data of our senses. All that we know is filtered and interpreted.

Therefore, there is no such thing as objectivity or direct knowledge of the world. Everything is relative because we are each condemned to our particular vantage points. As long as we all have different perspectives, as long as perception relies on our senses, then there cannot be an absolute truth. All knowledge from experience, valuable as it may be, is imperfect and merely provisional.

Inner truth is only glimpsed by disconnecting the mechanism of interpretation. If we can withdraw the activities of the senses and isolate that part of the mind responsible for filtering sensory input, then we can temporarily shut off the ongoing process of interaction with the outside world. We will then be in a neutral place that is wholly turned inward. We are left with an absolute state, entirely without distinction or relativity. This is called nothingness, and it is the truth underlying all things.