There are two very simple and easy points - One point is about experiential knowledge (anubhav) and one is about faith (vishwaas). The experiential knowledge is that the world is constantly changing. It does not remain steady even for a moment. The point about faith is that God is present everywhere. He is present unaltered (as-is), he never changes. Many eras change, many Brahmas change, but Paramatama remains unchanged (as-is). Similarly His "ansh" (portion) the embodied soul (Jivatma) is never absent.
That which is unchanging, that Paramatma (God, Supreme Consciousness) element is in all places, in all times, in all things, in all beings completely. He is ever-attained by all. It is a different story that our attention is not on That. But that Essence is not unattained; because it is all-pervading and everyone has it. He is never, not present; because it is in the form of Existence. Our attention simply has not gone towards it. It is always there. If your sight is on it, then it is there; if you take your sight away from it, then too it is there. If you believe then too it is there. If you do not believe, then too it is there. If you know it, then too it is there, if you don't know it, then too it is there. Now you simply have faith in it. that Paramatma is ever attained, then you will have experience (anubhav) of Him.
You have been told about experiential knowledge that the world is constantl changing, and you have been told about faith that Paramatma (God) is never changing and it attained by all. That which is changing and impermanent, is being acknowledged (prateet). And that which is not changing and eternal is already ever attained (praapt). In this manner there are two differences. One is that which is acknowledged (prateet) and the other is attained (praapt).
We say that we got wealth, we got respect, we got honor, etc. but as such we did not get anything. This is acknowledged. If as such it were attained, then there would not be desire for acquiring more. As long as there remains the desire to meet, to acquire, till then that thing is not attained. Gita clearly states – "Yam labdhyaa chaaparam laabham manyate naadhikam tatah (Gita 6/22) . On attaining which there is no greater gain than that - this he cannot ever believe. As long as there remains within a desire that let us gain more benefit, whether it be more wealth, more honor, more good health, till then as such that thing you have not attained so far – this is the absolute truth. On receiving our innate thing, "let me have more" this desire is quietened forever. Then no further desire remains.
That which is seen (visible), but cannot be attained (acquired), that is called "prateeti" (clear knowledge, experience). Within a man the amount of respect he has for "prateeti" (clear knowledge), that much he does not respect that which is "attained" (praapt) - this is the dilemma. Therefore, that which is attained "praapt," one has to have faith in it with a firm conviction, such as, that which I was in childhood, that very same one I am today. The body has changed, but I have not changed. I am the same one.
Two people met after 8-10 years. One was an older gentleman and one much younger. The younger gentleman asked - "Babaji, do you know me?" The older man replied - "Brother, I do not know you, do you know me?" The younger man said – "Yes, I know you. I had met you sometime back, and we had talked such and such. Because I have changed so much in appearance, you could not recognize me." The older man said – "Really you are that same one," The younger man asked - "How are things going on these days! " The older man replied – "Nowadays I am in great difficulty. Not much is being produced, and there are many problems. How about you?" The younger man said – "My work is going on well." Now think in this that I am the same one and you are the same one - there is no doubt about it, but in situations there is a great difference. Both their situations changed, circumstances changed, but the two are the same. Therefore neither the state remains, nor the circumstances remain, you "the Self" are apart from these. It is a clear experience that they are all changing, it is merely an experience. By considering them to be real, it becomes rather meaningless. It is only on considering things to be stable, that they are rendered useless.
From book in Hindi "Kalyankari Pravachan" by Swami Ramsukhdasji