Knowledge is partial, because our intellect is an instrument, it is only a part of us, it can give us information about things which can be divided and analysed, and whose properties can be classified part by part. But Brahma is perfect, and knowledge which is partial can never be a knowledge of him. But he can be known by joy, by love. For joy is knowledge in its completeness, it is knowing by our whole being. Intellect sets us apart from the things to be known, but love knows its object by fusion. Such knowledge is immediate and admits no doubt. It is the same as knowing our own selves, only more so. Therefore, as the Upanishads say, mind can never know Brahma, words can never describe him; he can only be known by our soul, by her joy in him, by her love. Or, in other words, we can only come into relation with him by union--union of our whole being. We must be one with our Father, we must be perfect as he is. But how can that be? There can be no grade in infinite perfection. We cannot grow more and more into Brahma. He is the absolute one, and there can be no more or less in him. Indeed, the realisation of the _paramātman_, the supreme soul, within our _antarātman_, our inner individual soul, is in a state of absolute completion. We cannot think of it as non-existent and depending on our limited powers for its gradual construction. If our relation with the divine were all a thing of our own making, how should we rely on it as true, and how should it lend us support? Yes, we must know that within us we have that where space and time cease to rule and where the links of evolution are merged in unity. In that everlasting abode of the _ātaman_, the soul, the revelation of the _paramātman_, the supreme soul, is already complete. Therefore the Upanishads say: _He who knows Brahman, the true, the all-conscious, and the infinite as hidden in the depths of the soul, which is the supreme sky (the inner sky of consciousness), enjoys all objects of desire in union with the all-knowing Brahman._ [Footnote: Satyam jñānam anantam brahma yo veda nihitam guhāyām paramo vyoman so'çnute sarvān kāmān saha brahmaņa vipasçhite.]