In plain words
One small example. The moment we put our own finger into our own mouth, we think our saliva has touched us, and we pour water and try to wash it. When our own hand is set against us, how can the things in the world become not different but one? But by keeping our feeling on the principle of God, it becomes possible to call that Advaita of feeling. Here is another example of this. When a person goes into a room and is searching for many things, he sees everything, but one thing he does not see. When we ask what it is: because his sight goes onto things, he searches for things alone, but himself he does not see. In the same way, entering this room called the world, because we cast our sight only on worldly objects called pleasure, happiness, joy, prosperity and good character, this man forgets himself. Only when he turns his sight away from these things does it become possible for him to recognise the true form that is the highest. The intellect is like a torchlight. As long as this torchlight is on, the road outside or people appear to us, but we do not appear to ourselves. But only when one turns that torch towards oneself does one's own form show clearly. When God has given us an intellect like a clean mirror, we do not look at our own form in this mirror; man carries this mirror off, holds it before other people's faces, and laughs merrily. If you hold it before other people's faces to see your own face, how will your face appear? So when you think that you must see yourself, that the vision of the Ātma must come, you must make the effort to set that mirror called the intellect before your own face. It is not a matter of getting what is not there; we must learn the way to put to good use what is already there. This mirror is there. Not knowing how to turn it towards ourselves, we have set it towards the world and go on grieving, ‘We do not show in it!’