The principle can be explained in more detail as follows:
(1) Everything that appears in this world, whether living or non-living, is Brahman. It is no different from God, which is certain truth, consciousness, and bliss. Whatever actions we perform, whether it is the means and tools of those actions, or the one who performs them, all of that is Brahman (IV.24). Just as a piece of ice floating in the ocean is permeated by water both inside and outside, and the piece of ice itself is nothing but water, so too, the inside and outside of all living and non-living things are both God and God, existing by God, existing only by God, and existing in the form of God (XIII.15).
(2) All wondrous beings should be denied as illusory, momentary, and ultimately vanishing. It is necessary to recognize that only the foundation, which is God, exists, and that nothing else exists. Even the mind and intellect should be integrated into Brahman. Therefore, in order to establish identity with God, the seeker (sadaka) should become one with God through direct realization (awareness) (V.17).
(3) All living and non-living creations are Brahman, and that Brahman is myself. Therefore, everything is myself. According to this concept, the seeker (sadhu) should consider all living and non-living things as themselves. For the seeker (sadhu) who continues this practice, nothing remains except Brahman. By identifying that Brahman as the certain knowledge and bliss within himself, he is filled with joy. (V.24; VI.27; XVIII.54).
(4) All phenomenal existence and all activities arising from it are not eternal, but are things that perish and change, and are considered to be illusions, and are also products of the three gunas. They should be considered as separate from the true "I," and all of them should be completely negated, while recognizing that only "I (Self = Brahman)" is the only thing that truly exists. (XIII.2, 34).