Swami Sarvapriyananda writes in "Sat Chit Ananda: The Philosophy of the Upanishads ", " Your true Self Chit , is not an experience, yet all experiences shine in Chit.Chit is the consciousness illumining every thought, every experience. To the jnani, Chit is experienced in each experience."

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There is a shloka in the Bhagavad Gita that says that there is consciousness in every object.

To one of the above descriptions, the ladle with which the offering is made and the oblations are Brahman; and the sacrificial rite (which is Brahman) is performed by the sacrificer, who is Brahman, in the fire which too is Brahman. He who is thus absorbed in work as Brahman, attains to Brahman alone.

Gita 4.24

How can one have such an experience?

One has such experience through prolonged spiritual practice. Srimad Bhagavata Purana talks of two levels of experience, Jnana and Vijnana.

Jnana and Vijnana

I consider that as knowledge (Jnana) by which one perceives, through all beings from Brahma to the ant, the continuing persistence of the causal categories – the groups of nine (Prakrti, Purusha, Mahattattva, Ahankara, and the five Tanmatras), the eleven (the five organs of action, the five organs of knowledge and the mind), the five (the five gross elements), and the three (the three Gunas) – and further sees that all these causal categories and their effects, the embodied beings, are interpenetrated by one Consciousness. Vijnana or immediate experience is this: In Jnana or contemplative experience one sees the presence of the one Substance persisting through numerous changing modes. When the permeating Substance alone is seen to the exclusion of all changing modes apprehended as different from It, then that understanding is called Vijnana. One should perceive all these modes of the triune Gunas as originating, subsisting and dissolving (in and by that Substance alone). Only that which thus persistently continues in a series of effects passing from one to the next without discontinuity, and remains the same at the end of the series as it was at the beginning, that alone is the essence (Sat).

Srimad Bhagavata Purana XI.19.14-16

Vijnana is the highest experience of a Jnani. At first a Jnani sees both God and the universe. This is the level of Jnana. The Jnani sees only Brahman or consciousness when he reaches the level of Vijnani. He sees that Brahman has become everything.

M: "Should one throw away both knowledge and ignorance?"

Master: "Yes. That is why one should acquire vijnana. You see, he who is aware of light is also aware of darkness. He who is aware of happiness is also aware of suffering. He who is aware of virtue is also aware of vice. He who is aware of good is also aware of evil. He who is aware of holiness is also aware of unholiness. He who is aware of "I" is also aware of 'you'.

"What is vijnana? It is knowing God in a special way. The awareness and conviction that fire exists in wood is jnana, knowledge. But to cook rice on that fire, eat the rice, and get nourishment from it is vijnana. To know by one's inner experience that God exists is jnana. But to talk to Him, to enjoy Him as Child, as friend, as Master, as Beloved, is vijnana. The realization that God alone has become the universe and all living beings is vijnana.

The Gospel of Sri Ramakrishna, Chapter 13, The Master and M translated by Swami Nikhilananda

The answer to the question is one has to reach the state of vijnana to see consciousness in every experience. One can only reach this state through spiritual practices.

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