The Upanishads, Part 2 (SBE15), by Max Müller, , at sacred-texts.com
'In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made 3.' That which is Self-made is a flavour 4 (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brahman)
existed not in the ether (in the heart)? For he alone causes blessedness.
When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him} 1. But that fear exists only for one who thinks himself wise 2, (not for the true sage.)
On this there is also this Sloka:
58:1 In the Khândogya-upanishad VI, 2, 1, where a similar account of the creation is given, the subject is spoken of as tad, neuter. It is said there: 'In the beginning there was that only which is, one only, without a second. It willed, may I be many,' &c. (Cf. Brih. Âr. Up. Vol. ii, p. 52.)
58:2 What appears as real and unreal to the senses, not the really real and unreal.
58:3 Cf. Ait. Up. I, 2, 3.
58:4 As flavour is the cause of pleasure, so Brahman is the cause of all things. The wise taste the flavour of existence, and know that it proceeds from Brahman, the Self-made. See Kaushîtaki-upanishad I, 5; Sacred Books, vol. i, p. 277.
59:1 Fear arises only from what is not ourselves. Therefore, as soon as there is even the smallest distinction made between our Self and the real Self, there is a possibility of fear. The explanation ud = api, aram = alpam is very doubtful, but recognised in the schools. It could hardly be a proverbial expression, 'if he makes another stomach' meaning as much as, 'if he admits another person.' According to the commentator, we should translate, 'for one who knows (a difference), and does not know the oneness.'
59:2 I read manvânasya, the commentator amanvânasya.