I am consciousness

I am consciousness, I do not have any name , form , attributes, and am limitless existence.

I create this universe from within myself.

I resolve this universe into myself.

I do so without doing so.

It is just a change of names and forms from manifest to unmanifest and to manifest

The names and forms are not intrinsic to me, they are incidental.

They are as good as non existent.

I am ekaH,

The mind feels

1. The names and forms are present, no one can deny their existence.

A: We dont deny their existence, we comment on the reality of their existence.
They dont have their own existence, it is only borrowed existence from atma.

2. How is it borrowed, borrowing is a transaction in space time

A: Borrowing is in terms of understanding of satyam mithya. That which is mithya has no independent existence, and has no separate existence either. When we say ring exists, the existence of ring is the existence of gold alone, where gold is the satyam.

Same way when we say a name exists, the name is non separate from atma, the existence of name is existence of atma, atma is independent existence.

3. So when we think of name and form, are we not thinking of anything second?

Correct, any thought of a name and form, is atma alone, and the name and form is also atma alone.

This alone is the understanding of brahman.

4. So when I have an experience, the mithya experience is none other than atma?
Yes the experienced entities are none other than atma, as their being lies in atma alone.

5. So should I see all names and forms also as atma.

Of course names and forms must be seen as both atma, as well as mithya as well.
What is mithya is also atma.
What is satyam is of course atma.

6. When we say mithya atma, do we have to minus something and see the satyam?

Nothing needs to be minused, the presence of names and forms of course is like rings and chains and bangles and is not a matter to be debated. The very name and form makes the object mithya, as the satyam object has no name and form.But the very existence of the name and form vastu, is the advaita paramartha vastu atma.

7. So whenever I see any object that has name and form, should I see the atma?
No, you need to gain only the understanding, not see as in literally sight. Sight itself is a power, then a object name and form is a sight knowledge, all of this is mithya names and forms, and their being is none other than the self evident atma alone.

Recognize consciousness

Recognize atma as the I in ones heart.

As the thinker in ones thoughts

As the seer in ones eyes

As the hearer in ones ears

As the toucher in ones touch

As the smeller in ones sense of smell

As the taster in ones sense of taste

As the life in ones life breath

As the strength in ones body

As the intelligence in ones cells

As the objects one sees, since atma is the cause and objects the effects

As the order governing the world of objects

As the all pervading brahman

As all through these flavors

The consciousness remains entirely unchanged

Atma is said to be satyam

Scientist and god particle

Scientists are looking for god particle, a substantive for the universe.

But we say that the substantive "need not be known", the substantive is the cause. the self, available as self evident "I".
So knowing thus we dont look for substantive, we can keep finding more names and forms, and I am the substantive, that need not be found or known.

Can awareness have attributes

We do say that awareness has names and forms and functions.

How do we say that, we say that w.r.t the srshti.

When we say space IS, spaceness is the attribute and the IS refers to awareness.

However the mind raises a "doubt" that any attribute is the seen, and separate from the seer.

This isnt true, there is no separateness in terms of space. Seer isnt even available as an object, to be seen to be separate in terms of space. Then what is it which we call as seer , seer simply is the very vastu which is referred to in terms of its attributes of spaceness and so on, when we say "space is" for instance. We can instead say "spacy atma is", atma being self evident I,need not be known, and what is known is its spacyness alone.

Absence of subject object division

When the shAstra says "ekameva advitiyam", only one reality or vastu is being referred.

If we were to say the vastu brahman, which is ekameva advitiyam is a object that is revealed, such as an apple is revealed as an object, then we would be logically against the shruti, as this does not gel with advitiyam statement. There will be a knower known split, between knower consciousness and brahman.

On the other hand if we were to say that the knower alone is brahman, and the known is prakriti or matter, then also we are faced with a contradicting logic , that goes against advitiyam statement.

Therefore the only correct understanding is that the "knower" is a transactional status or attribute, w.r.t to a knowable attribute, such as "appleness", "treeness" etc. The entire jagad can be looked at as a attribute that is comes to knowledge, thereby giving oneself the status of a knower, hence the jiva is nothing but consciousness the reality of the knower, who is said to be a "knower" only with respect to attributes he is aware of.

The entire jagad can also be looked at from the standpoint of ishvara.Ishvara being the cause that is brahman. In this regards, the VERY SAME consciousness, who plays the role of knower w.r.t the individual body mind, exact same consciousness plays the role of srshti karta.

And what kind of srshti is it, it is purely mithya says the shAstra. Mithya entailing, the exact same atma or brahman, manifests purely names and forms and attributes. The names and forms and attributes do not have any substantive or being, OTHER than brahman or atma itself.

This understanding lives up to the promise that the reality is ekameva advityam, which is consciousness or atma, and attributes, names , forms and the status of being a knower or a cause are mithya in terms of their reality.

Order in ishvaras creation

There is order in the form of actions and resulting spiritual growth. The actions in the human Janma define the path of a jiva. Either jiva can grow spiritually or jiva can decline spiritually based on the actions he chooses. Rather based on how much he applies his purushartha or faculty of choice. Usually desires pull him down , and unless he uses purushartha and intelligently directs all his actions, he cannot grow spiritually. Hence one must be awareful of the goal and the means to achieve the goal of life, i.e. liberation. Desires must be fulfilled only by dharma means, and also live ones life in such a way that he eventually outgrows desires. Outgrow and not supress. Direct and and not block. Direct the desired to dharma, hold onto dharma till it becomes natural. Seek guru and Shastra and gain liberation . This is the way out of samsara whirlpool.

Knowledgeable, skillful, powerful brahman is maya

What is maya. Maya is nothing but the cause of this universe. Or jagad. Jagad or srshti is intelligently arranged, it's an intelligent arrangement . Therefore the cause for this jagad has to be consciousness. Thus maya is consciousness. The jagad also needs material. This material is also the same maya. What is maya, maya is endowed with 3 gunas, sattva rajas and tamas, and has its being in brahman. Hence maya is not a parallel entity. 

Maya is Mithya it's being or satyam is brahman.
Brahman with this maya Shakti is jagad kAranam.

This maya manifests itself, in its knowledgeable form as a srshti. Like our dream, where dream consciousness manifests dream objects, dream beings etc.
Space manifests, space is maya or brahman.
Time manifests time is brahman.
Brahman manifest then as air.
Brahman manifests as water.
As fire.
As earth.
First it is as subtle forms.
Then it undergoes grossification to become gross elements. These gross elements are indeed inert.
Tamas guna of mAya accounts for this inertness.with Tamo guna maya manifests as inert objects, maya being none other than brahman.
It is all the way brahman with the Shakti for srshti.
We appreciate the manifedtation, all that is here as srshti, as a manifestation, as brahman manifested.
So all that is here is ishvara or brahman.
Includes the individual body mind.
The consciousness or Sakshi of this body mind is itself the Maya endowed brahman. Brahman which is from one standpoint the cause of the universe , also happens to be the individual Sakshi chaitanyam from the standpoint of a jiva.