Changes

...knowledge by identity is so much more tremendously real than any mental perception of the thinkable or any sensuous experience of the sensible. It is so aware even of the Absolute who is behind and beyond all world-existence and who originates and surpasses it and is for ever outside its vicissitudes. And of the immutable self of this Godhead that pervades and supports the world's mutations with his unchanging eternity, this consciousness is similarly aware, by identity, by the oneness of this self with our own timeless unchanging immortal spirit. It is aware again in the same manner of the divine Person who knows himself in all these things and persons and becomes all things and persons in his consciousness and shapes their thoughts and forms and governs their actions by his immanent will. It is intimately conscious of God absolute, God as self, God as spirit, soul and nature. Even this external Nature it knows by identity and self-experience, but an identity freely admitting variation, admitting relations, admitting greater and lesser degrees of the action of the one power of existence. For Nature is God's power of various self-becoming, ''ātma-vibhūti.''

...when the subject draws a little back from itself as object, then certain tertiary powers of spiritual knowledge, of knowledge by identity, take their first origin, which are the sources of our own normal modes of knowledge. There is a spiritual intimate vision, a spiritual pervasive entry and penetration, a spiritual feeling in which one sees all as oneself, feels all as oneself, contacts all as oneself. There is a power of spiritual perception of the object and all that it contains or is, perceived in an enveloping and pervading identity, the identity itself constituting the perception. There is a spiritual conception that is the original substance of thought, not the thought that discovers the unknown, but that which brings out the intrinsically known from oneself and places it in self-space, in an extended being of self-awareness, as an object of conceptual self-knowledge. There is a spiritual emotion, a spiritual sense, there is an intermingling of oneness with oneness, of being with being, of consciousness with consciousness, of delight of being with delight of being. There is a joy of intimate separateness in identity, of relations of love joined with love in a supreme unity, a delight of the many powers, truths, beings of the eternal oneness, of the forms of the Formless; all the play of the becoming in the being founds its self-expression upon these powers of the consciousness of the Spirit. But in their spiritual origin all these powers are essential, not instrumental, not organised, devised or created; they are the luminous self-aware substance of the spiritual Identical made active on itself and in itself, spirit made sight, spirit vibrant as feeling, spirit self-luminous as perception and conception. All is in fact the knowledge by identity, self-powered, self-moving in its multitudinous selfhood of one-awareness. The Spirit’s infinite self-experience moves between sheer identity and a multiple identity, a delight of intimately differentiated oneness and an absorbed self-rapture. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p25</ref>