The cause and effect are possible only in the domain of form, time, and space. therefore the cause and effect is part of the dualistic illusion or Maya.+

Manduka Upanishad:~Atman is the highest Reality and its opposite: Note the word "and". Reality and illusion together make Brahman: nothing can be left out. Page 51.

Manduka Upanishad:~Objects do not disappear, they are there, and yet they are non-dual. Disillusionment is not the same as appearance. Page 74. v. 17

The cause and effect are possible only in the domain of form, time, and space. therefore the cause and effect is part of the dualistic illusion or Maya.

In non-dualistic reality, there is no duality.

The dualistic theory says that whatever was in the cause was also in the effect. They say that the gold brick, the gold medal, the gold ornaments --are in the seed--the gold. Deeper Self-search reveals the fact that, if cause and effect are one what is the difference between the two?

The nature of the Soul is a silent, featureless one without attributes. The Soul, which is present in the form of consciousness, is not an object but is always the subject.

The truth is beyond form, time, and space. Self-knowledge or Brahma Gnana or Atma Gnana dispels ‘Ignorance’.

The Self is the Soul. The Soul is present in the form of consciousness; there the object has become one with the subject. there is only unity in diversity.

Consciousness is the ultimate truth or Brahman. The consciousness is ‘the one without a second’, the one which alone exists as the ultimate reality.

Sage Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as it is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside it. It is destitute of difference, either external or internal. Brahman cannot be described because the description implies a distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not a distinction between substance and attribute. Sat-Chit-Ananda constitutes the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sage Sankara is impersonal.

The Soul remains in its own awareness. The illusion (mind) does not merge with the Soul because it never really separated from it.

The Soul remains the one without a second (Advaita). The Soul’s separation is an illusion, the result of ignorance which when dispelled, the hidden reality shines as formless, timeless, and spaceless existence. :~Santthosh Kumaar