An abstract philosophical acknowledgement of the infinity or omnipresence of God, insulated and isolated from the rest of our being and its motive springs of action, is relatively impotent to achieve the kind of total, integral Oneness that the Gita describes. While it may be a starting point for further development, it can also be a dead-end street that goes nowhere.
Sri Aurobindo describes the characteristics of a true knowledge that embraces the reality of the divine Being and consciousness: “To know god thus integrally is to know him as One in the self and in all manifestation and beyond all manifestation,–and all this unitedly and at once. And yet even so to know him is not enough unless it is accompanied by an intense uplifting of the heart and soul Godwards, unless it kindles a one-pointed and at the same time all-embracing love, adoration, aspiration. Indeed the knowledge which is not companioned by an aspiration and vivified by an uplifting is no true knowledge, for it can be only an intellectual seeing and a barren cognitive endeavour. The vision of God brings infallibly the adoration and passionate seeking of the Divine,–a passion for the Divine in his self-existent being but also for the Divine in ourselves and for the Divine in all that is.”
The true knowledge brings with it a sense of adoration and a will to carry out the Divine intention, a dedication and a sacrifice to that larger purpose, rather than the limited focus on personal egoistic achievement which is the usual state of our human awareness. “And this adoration is no isolated seeking of the heart, but an offering of the whole existence.”
This leads to a transformation of both our inner awareness and our outer actions. “All our subjective workings move in him and they seek him, the Lord and Self, as the source and goal of their power and endeavour. All our objective workings move out towards him in the world and make him their object, initiate a service of God in the world of which the controlling power is the Divinity within us in whom we are one self with the universe and its creatures.”
“So comes a synthesis of mind and heart and will in the one self and spirit and with it the synthesis of knowledge, love and works in this integral union, this embracing God-realisation, this divine Yoga.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 6, Works, Devotion and Knowledge, pp. 310-311