and within, never produced, without mind, without breath, yet from it emerges the inner Self of all things. From Brahman is born breath, mind, sensory organs, space, air, light, water, earth, everything. The section expands this idea as follows, The section continues on, asserting Brahman as the cause of mountains, rivers of every kind, plants, herbs and all living beings, and it is "the inner Self that dwells in all beings". Brahman is everything, the empirical and the abstract, the object, the subject and the action (karma). To know Brahman, is to be liberated. This is a form of pantheism theory, that continues into the second section of the second Mundakam of the Upanishad. Om, Self and Brahman - Second Mundakam The Mundaka Upanishad, in the second Mundakam, suggests a path to knowing the Self and the Brahman: meditation, self-reflection and introspection. The verses in the second and third Mundakams, also assert that the knowledge of Self and Brahman "cannot" be gained from chanting the Vedas, but only comes from meditation and inner introspection for meaning. Adi Shankara, in his review of the Mundaka Upanishad, calls the meditation as Yoga. In verse 2.2.2, the Mundaka Upanishad asserts that Atman-Brahman is the real. In verse 2.2.3 offers an aid to the meditation process, namely Om (Aum). The poetic verse is structured as a teacher-pupil conversation, but where the teacher calls the pupil as a friend, as follows, The Upanishad, in verse 2.2.8 asserts that the man with the knowledge of the Self and who has become one with Brahman, is liberated, is not affected by karman, is free of sorrow and self-doubts, is one who lives in bliss. Reach the highest Oneness in all beings - Third Mundakam The third Mundakam begins with the allegory of two birds, as follows, Mathur states that this metaphor of the birds sitting on the same tree refers to one being the empirical self and the other as the eternal and transcendental self. It is the knowledge of eternal self, Atman-Brahman and its Oneness with all others, that liberates. The Upanishad states in verse 3.1.4 that the Self is the life of all things, and there is delight in this Self (Ātman). These early verses of the third Mundakam have been variously interpreted. To theist schools of Hinduism, the Isa is God. To non-theist schools of Hinduism, the Isa is Self. The theosophist Charles Johnston