There are sacred moments in life when we experience in rational and very direct ways that separation, the boundary between ourselves and other people and between ourselves and Nature, is illusion. Oneness is reality. We can experience that stasis is illusory and that reality is continual flux and change on very subtle and also on gross levels of perception . . .
It is not enough to hold that God did great things for our fathers: not enough to pride ourselves on the inheritance of victories of faith: not enough to build the sepulchres of those who were martyred by men unwilling, in their day of trial as we may be in our own, to hear new voices of a living God. Our duty is to see whether God is with us; whether we expect great things from Him; whether we do not practically place Him far off, forgetting that, if He is, He is about us, speaking to us words that have not been heard before, guiding us to paths on which earlier generations have not been able to enter. There is - most terrible thought! - a practical atheism, orthodox in language, reverent in bearing, which can enter a Christian church and charm the conscience to rest with shadowy traditions; an atheism which grows incessantly within us if we separate what cannot be separated with impunity, the secular from the divine, the past and the future from the present, earth from heaven, the things of Caesar from the things of God.
. . . the beginningless Brahman, . . . can be called neither being nor nonbeing. It is both near and far, both within and without every creature; it moves and is unmoving. In its subtlety it is beyond comprehension. It is indivisible, yet appears divided in separate creatures. Know it to be the creator, the preserver, and the destroyer. Dwelling in every heart, it is beyond darkness. It is called the light of lights, the object and goal of knowledge, and knowledge itself.
In this world there are two orders of being: the perishable, separate creature and the changeless spirit. But beyond these there is another, the supreme Self, the eternal Lord, who enters into the entire cosmos and supports it from within. I am that supreme Self, praised by the scriptures as beyond the changing and the changeless. Those who see in me that supreme Self see truly. They have found the source of all wisdom, . . . and they worship me with all their heart.
He who knows me as his own divine Self breaks through the belief that he is the body and is not reborn as a separate creature. Such a one is united with me. Delivered from selfish attachment, fear, and anger, filled with me, surrendering themselves to me, purified in the fire of my being, many have reached the state of unity in me.
Only as you do know yourself can your brain serve you as a sharp and efficient tool. Know your failings, passions, and prejudices so you can separate them from what you see. Know also when you actually have thought through to the nature of the thing with which you are dealing and when you are not thinking at all.