Vision is not sufficient; one must become what inwardly one sees. The whole inner life must be
changed so as to represent perfectly in all parts of the being what is understood by the intellect and
seen by the inner perception.
The human or egoistic view is that of a world of innumerable separate creatures each self-existent
and different from the others, each trying to get its utmost possible profit out of the others and the
world, but the divine view, the way in which God sees the world, is Himself, as the sole Being, living
in innumerable existences that are Himself, supporting all, helping all impartially, working out to a
divine fulfillment and under terms fixed from the beginning, from years sempiternal, a great
progressive harmony of Becoming whose last term is Sachchidananda or Immortality. This is the
view-point of the Self as Lord inhabiting the whole movement. The individual soul has to change the
human or egoistic for the divine, supreme and universal view and live in that realisation.
It is necessary, therefore, to have the knowledge of the transcendent Self, the sole unity, in the
equation so’ham, I am He, and in that knowledge to extend one’s conscious existence so as to
embrace the whole Multiplicity.
This is the double or synthetic ideal of the Isha Upanishad; to embrace simultaneously Vidya and
Avidya, the One and the Many; to exist in the world, but change the terms of the Death into the
terms of the Immortality; to have the freedom and peace of the Non-Birth simultaneously with the
activity of the Birth.
All parts of the lower being must consent to this realisation; to perceive with the intellect is not
enough. The heart must consent in a universal love and delight, the sense-mind in a sensation of
God and self everywhere, the life in the comprehension of all aims and energies in the world as part
of its own being.