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The equation you are that

The nature of 'that'

As the Upanishads reveal, I can see clearly Isvara as both efficient and material cause of the universe, pervading the whole creation. Then the next question is: what is the nature of this Isvara.

When I examine the creation, the laws that govern the whole creation, I recognize that there is intelligence that makes it possible. I see that the entire creation is intelligently put together 72. In fact, all disciplines of knowledge, physics, biology, chemistry, etc. are an expression of this intelligence pervading the empirical world. It is also the same intelligence which gives a human brain the capacity to know through means of knowledge such as perception and inference. That means Isvara is all intelligence that pervades throughout the creation and makes everything what it is.

There is also a creative power working together with this intelligence, which makes one thing that was unmanifest one moment ago, manifest the next moment. And within this constant shift between unmanifest and manifest, this power also makes every thing appear to be steady and tangible. We have seen before, that the entire universe is only forms within forms within forms. Even though the forms exist only as though, there is this power which enables everything including time and space to manifest in a given way, and appear to be solid entities or real objects. Hence Isvara is both all intelligence and all power which exists in manifest creation and also what governs the unmanifest.

Then Isvara, this all intelligence and power seems to be the ultimate reality. But is it true? No, as Upanishads point out, if the ontological status of the universe is mithya, then the status of Isvara as its cause is also mithya.This is because the cause and effect are relational words (for example like father and Son), both depend upon on each other for their status. That means there is no father without son and vice versa. That is why the status of cause (Isvara) can not be satyam if the status of effect (universe) is mithya. How to understand this?

There is only one way to appreciate this. I have seen that the truth of my intelligence (all the thoughts, memory, and cognitions together with all the neurobiological processes involved) is existence-consciousness. Similarly, the truth of "all intelligence" is also consciousness. That is because no intelligence can exist without the presence of consciousness, but consciousness is independent of intelligence. That means "all intelligence" or Isvara is also existence-consciousness. This can be clearly appreciated if I see that where my individual mind is, there is "all intelligence" of Isvara making the mind what it is. When I examine the content of my intelligence and all intelligence, I find only one content which is consciousness, which is existence. 

To put it differently, my intelligence is mithya, what is its reality, what is satyam , is the consciousness that is invariably present in every piece of cognition. What applies to me as an individual is equally valid for all other forms, and for the total intelligence which includes all forms. That means, this consciousness is not limited or confined to a single individual or any entity but is present everywhere.

One question may arise: if Isvara is consciousness and is all pervasive, how come the insentient objects, have no trace of intelligence in them? Really speaking, the status of anything being inert or insentient is just a standpoint. For instance, in the dream where one sees the inert objects like mountain, river, rocks etc. and the sentient objects such as varied people, animals etc. are in reality nothing but the manifestation of the intelligence of the dreamer. Similarly, the intelligence of Isvara is manifest in the whole creation. This intelligence can be appreciated by seeing the wonder behind how particles come together to form atoms, and these atoms again differentiate according to a certain order to appear in form of diverse objects of the universe. This means, that Isvara in form of intelligence is appearing as both sentient and insentient objects of the universe.

That means, even so called inert objects are intelligently put together. And again, wherever there is intelligence, consciousness is present as its very basis. The real nature of Isvara is now limitless existence-consciousness and that is satyam, whereas the entire universe, including the status of being the creator for Isvara, is mithya 73.

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