This is the height of mystical knowledge which, as Professor R. D. Ranade says, is the direct, first hand, immediate contact with Reality. But, in order that the fire of knowledge should continuously remain blazing in us, we must continuously supply the fire with the fuel of devout meditation on the Name of God and of contemplation on the divine visions. We must direct all our thinking and the energy of our mind to understand the nature of the vision before us, to become constantly united with it by fixing our gaze upon it, and to become one with it by entering into it (5.17; 11.54). It is only by means of a regular and long, long, devotional discipline and concentration of the energies of the senses and the mind, that is, by means of Bhakti and Dhyana, that one can be able to know and to possess the innumerable divine virtues. Thus it is that devotion culminates into jñāna, and theism into mysticism; and, so it is that for the maintenance of jñāna, devotion is required, and for mysticism theism is required. In other words, a jñāni or a mystic is necessarily a theist and a devotee. He will then not only fear God but love Him too, and will know that God loves him far more deeply and truly than he loves God. His love for the other devotees of God will also be on the increase; and this will lead him to pity and to love the humanity which is immersed in ignorance, vice and distress. Himself, as a loyal and loving servant of God, he will also be a servant of the erring humanity, and behave with it as an instrument of God in uplifting it and bringing it on the path of God. As God was kind to pick him up, he too would be kind to pick up the inquisitive and the afflicted (the jijñāsu and the arta) amongst them and bring them on to the path of God. If God takes ‘compassion on him by bringing before his mind’s eye the lamp of Knowledge’ (10.11), he too does the same unto other people by being an intermediary between them and God, that is, by initiating them into the knowledge of the Atman (4.34).