We live constantly in the world as organized in our minds around the ego-consciousness. This is a fictitious world-view that puts the ego at the center of the universe when it is, in reality, an artificially constituted fragment of the Oneness of the universal creation. When the ego-consciousness begins to gain awareness of the Brahman, as illustrated in the parable of the gods in the Kena Upanishad, it cannot immediately transition from the one status to the other entirely. There is a process and an oscillation that occurs. There are two aspects that both have to be aligned to the awareness of the Brahman, the universal powers of creation and action, the gods; and the individual self-awareness which aligns with the universal Self.
Part 4, verses 4-5: “Now this is the indication of That, — as is this flash of the lightning upon us or as is this falling of the eyelid, so in that which is of the gods. Then in that which is of the Self, — as the motion of this mind seems to attain to That and by it afterwards the will in the thought continually remembers It.”
Sri Aurobindo observes: “The cosmic functionings through which the gods act, mind, life, speech, senses, body, must become aware of something beyond them which governs them, by which the are and move, by whose force they evolve, enlarge themselves and arrive at power and joy and capacity; to that they must turn from their ordinary operations; leaving these, leaving the false idea of independent actions and self-ordering which is an egoism of mind and life and sense they must become consciously passive to the power, light and joy of something which is beyond themselves. What happens then is that this divine Unnameable reflects Himself openly in the gods. His light takes possession of the thinking mind, His power and joy of the life, His light and rapture of the emotional mind and the senses. Something of the supreme image of Brahman falls upon the world-nature and changes it into divine nature.”
“All this is not done by a sudden miracle. It comes by flashes, revelations, sudden touches and glimpses; there is as if a leap of the lightning of revelation flaming out from those heavens for a moment and then returning into its secret source; as if the lifting of the eyelid of an inner vision and its falling again because the eye cannot look long and steadily on the utter light. The repetition of these touches and visitings from the Beyond fixes the gods in their upward gaze and expectation, constant repetition fixes them in a constant passivity; not moving out any longer to grasp at the forms of the universe mind, life and senses will more and more be fixed in the memory, in the understanding, in the joy of the touch and vision of that transcendent glory which they have now resolved to make their sole object; to that only they will learn to respond and not to the touches of outward things. The silence which has fallen on them and which is now their foundation and status will become their knowledge of the eternal silence which is Brahman; the response of their functioning to a supernal light, power, joy will become their knowledge of the eternal activity which is Brahman. … The mind will know nothing but the Brahman, think of nothing but the Brahman, the Life will move to, embrace, enjoy nothing but the Brahman, the eye will see, the ear hear, the other senses sense nothing but the Brahman.”
Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pg. 107, 177-183