While moving He is motionless. He is far also very close. He is both inside and outside of everything.

This wonderful verse of the Upaniṣad is a continuation of the previous one, and it invites us to perceive The Totality... ejati means "moving" and naijati means exactly the opposite, "motionless"... The Upaniṣads invite us to observe existence, life, totally. Unless you analyze this verse in this way, it will appear to be infested with incongruities, full of contradictions and paradoxes, you will find it absurd...

Just like when you analyze and study the messages of sages and saintly enlightened masters through logic, you will find many contradictions, paradoxes, nonsense and incongruities...

The mind is a part and, no matter how hard it tries, it can only catch parts. The attempt to embrace the Totality while you only catch parts is useless. At the moment you feel you have it... it will be a part... never the whole...

Tad ejati tan naijati or "while moving He is motionless"... in the Holy Bhagavad—gītā (2.13) Kṛṣṇa says:

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara—prāptir

Life is change, constant movement, from fetus to the moment of birth, later on the infancy and toys... then adolescence and its particularities, maturity, old age...

However, movement is produced only in the shell, in the exterior. Consciousness or the Self does not undergo changes or movments. The dhīras, or the sensible being who has realized the above mentioned is not disturbed, the changes do not confuse him... Life is a turning wheel, the superficial moves, changes, but its eternal axis remains quiet and immobile... illusion consists of accepting only the superficial, change, movement, and completely forgetting the center of existence...

Tad dūre tad v antike or "He is far also very close"... pure consciousness is the farthest if we search for it through the mind and the senses, not because of the physical distance but because of the simple reason that it is the closest, that is, it is before the senses and the mind, it is the source and the origin of what you believe to be, it is closer to you than yourself. The farness or closeness of the Self is a question of consciousness, dhyānam or meditation is a true approach to yourself. Meditation is to pay attention that the far is the closest. Never forget that although in great and tall trees the distance between the leaf and the root can appear to be great, they are always very connected to each other.

Tad u sarvasyāsya bāhyataḥ... "He is both inside and outside of everything". First His immanent aspect is denoted, while the second is the transcendental... inside of everything and everyone, and therefore inside and outside of you...

The search inside is meditation, and when you recognize the Whole inside, you will naturally recognize it outside, in everything and everyone...

Only then shall you realize inside and outside are mere creations of the ego. Inside is only one direction... outside is another... but both maintain this idea called "I" as their point of reference... that is to say that the existence of both the "inside" as well as the "outside", both the "interior" and the "exterior" depend completely of the creation of this imaginary point of reference which is the ego...

There is something like outside or inside of the room due to the fact that there are walls, their collapse would be the instant disappearance of the whole interior or exterior. Religion consists of demolishing the wall of our separation from God, which is no other than the mind...