Kena Upanishad

The teacher had defined the real Self, or Brahman, through which mortals can see, hear, feel, and think. But he feared the disciple might think he knew Brahman just from hearing about it. So he said to him: "You have heard about It, but that is not enough. You must experience It. Mere intellectual recognition will not give you true knowledge of It. Neither can It be taught to you. The teacher can only show the way. You must find It for yourself."

Knowledge means union between subject and object. To gain this union, one must practice. Theory cannot help us. The previous chapter showed that knowledge of Brahman is beyond what the senses can perceive: "There the eye does not go, nor speech, nor mind." "That is distinct from known and also It is beyond the unknown." So the teacher needed to remind the disciple not to confuse knowledge gained through the senses or intellect with knowledge beyond the senses. The disciple had listened to the teacher without questioning and was intellectually convinced that his words were true. But now he needed to prove what he had heard through his own experience. Guided by the teacher, he sought the meaning of Brahman within himself through meditation. Having gained a new vision, he approached the teacher once more.

This may seem contradictory, but it is not. In the previous chapter, we learned that Brahman is "distinct from the known" and "beyond the unknown." The disciple understands this and says: "So far as mortal conception is concerned, I do not think I know, because I understand that It is beyond mind and speech; yet from the higher point of view, I cannot say that I do not know; for the very fact that I exist, that I can seek It, shows that I know; for It is the source of my being. I do not know, however, in the sense of knowing the whole Infinite Ocean of existence." Ordinarily, knowledge means only familiarity with phenomena. But we must go beyond this relative knowledge before we can have a clear understanding of God. Anyone who wishes to attain Soul-consciousness must rise above matter.

Material science observes only what the senses can perceive, so it ignores what lies beyond them. Its knowledge must therefore always be limited and subject to change. It discovered atoms, then went further and discovered electrons. When it found electrons, it had to abandon atoms. So this kind of knowledge can never lead to ultimate knowledge of the Infinite, because it excludes rather than includes. Spiritual science is not merely a matter of mind and brain. It depends on the awakening of our latent higher consciousness.

In this text, the teacher confirms that Brahman cannot be conceived because Brahman is unconditioned. Therefore, he says that only a person who considers Brahman beyond thought, sense perception, mind, and speech truly understands Brahman. People who judge a living being by outward form and senses do not know that being. This is because a person's real Self is not revealed by seeing, hearing, or speaking. The real Self is what enables a person to hear, speak, and see. In the same way, those who think they know Brahman by name and form do not know Brahman. The arrogant and foolish person thinks he knows everything, but the true knower is humble. He says: "How can I know Thee, who art Infinite and beyond mind and speech?" In the final part of the text, the teacher draws a striking contrast. The wise person knows, but thinks he does not know. The ignorant person does not know, but thinks he knows.

We learned from the previous text that Brahman is unknown to those whose knowledge is limited to sense experience. But he is not unknown to those whose purified intelligence perceives him as the basis of all states of consciousness and the essence of all things. Through this higher knowledge, a person attains immortality. Such a person knows that although the body may decay and die, the subtle essence of their being remains untouched. They also gain unlimited strength because they identify themselves with the ultimate Source. Strength from one's own muscles, brain, or individual power must be limited and mortal. It therefore cannot carry one beyond death. But the strength that comes from Atma-gnana, or Self-knowledge, leads to immortality. Whenever knowledge is based on direct perception of this undying essence, one transcends all fear of death and becomes immortal.