The author has generally relied on testimonies to prove his point. It is because

Directions: Answer the given question based on the following passage:

In the Sanskrit language, the bird is described as ‘twice-born’—once in its limited shell and then finally in the freedom of the unbounded sky. Those of our community who believe in the liberation of man’s limited self in the freedom of the spirit retain the same epithet for themselves. In all departments of life man shows this dualism—his existence within the range of obvious facts and his transcendence of it in a realm of deeper meaning.
Having this instinct inherent in his mind which ever suggests to him the crossing of the border, he has never accepted what is apparent as final, and his incessant struggle has been to break through the shell of his limitations. In this attempt, he often goes against the instincts of his vital nature, and even exults in his defiance of the extreme penal laws of the biological kingdom. The best wealth of his civilisation has been achieved by his following the guidance of this instinct in his ceaseless adventure of the endless further. His achievement of truth goes far beyond his needs and the realisation of his self strives across the frontier of its individual interest. This proves to him his infirmity and makes his religion real to him by his own manifestation in truth and goodness. Only for man can there be religion, because his evolution is from efficiency in nature towards the perfection of spirit.
According to some interpretations of the Vedanta doctrine, Brahman is the absolute Truth, the impersonal. It, in which there can be no distinction of this and that, the good and the evil, the beautiful and its opposite, having no other quality except its ineffable blissfulness in the eternal solitude of its consciousness utterly devoid of all things and all thoughts. But, as religion can only have its significance in this phenomenal world comprehended by human self, this absolute conception of Brahman is outside the subject of discussion. What, however, is tried out instead is the fact that whatever name may have been given to the divine Reality, it has found its highest place in the history of religion owning to its human character, giving meaning to the idea of sin and sanctity, and offering an eternal background to all the ideals of perfection which have their harmony with man’s own nature.
A man through the age-long tradition of yoga can transcend the utmost bounds of his humanity and find himself in a pure state of consciousness of his undivided unity with Parabrahman. There is none who has the right to contradict this belief, for it is a matter of direct experience and not logic. It is widely known that there are individuals who have the power to attain temporarily the state of Samadhi, the complete merging of the self in the infinite, a state which is indescribable. While accepting their testimony as true, let us at the same time have faith in the testimony of others who have felt a profound love, which is the intense feeling of union, for a Being who comprehends in himself all things that are human in knowledge, will and action. And he is God, who is not merely a sum total of facts, but the goal that lies immensely beyond all that is comprised in the past and the present. (from The Religion of Man by Rabindra Nath Tagore)