That is complete; this is complete. From that completeness comes this completeness; if we take away this completeness from that completeness, only completeness remains. Isha Upanishads.

On the same configuration, the First Law of Thermodynamics, also known as the law of energy conservation, states that energy is both indivisible and conserved. It can neither be created nor destroyed, but within itself, it can change from one form to another, and it always remains complete.

Creation in its splendour exists eternally in absolute non-dual completeness from which relative matter and consciousness in relative dualities appear to disappear. All that exists is a play of basic energy—the unified essence from which space and time spring. Echoing a similar truth, science proclaims that energy can neither be created nor destroyed, but can interchange from one form to another. These forms include light, heat, mechanical, electrical, etc. In this constantly flowing continuum, the universe remains in unity and complete, dynamically unfolding as one indivisible existence.

Humanity plays a constant part in the enormous theatre of life—chasing a feeling of wholeness, as though existence were an unfinished puzzle needing just one last piece. Although it may seem worthy, this pursuit may be the most profoundly deep-rooted illusion: the assumption that one day, through achievement, ownership, relationships, or spiritual practices, one will realise fulfilment. But, like a desert mirage, wholeness fades the nearer we approach it.

We are whole when we are born. The moment the thinking mind awakens, it constantly searches for wholeness, unaware that the soul is complete. The cognitive mind continually craves more yet remains incomplete. The reason is that it does not bother to know what the soul is, its role, or how to experience it.

We have been named, sculpted, and conditioned by others. We constantly chase after fame, wealth, and recognition in pursuit of happiness, prosperity, and significance. Moreover, our personality (false mask), covered in the glistening veil of Maya, keeps whispering, “You are nearly there. You are just a few steps away.” A better job, a great companion, an enlightened mind, a promising future – never realising that the journey towards the goal is far more significant than its destination. But what if being and not becoming defines wholeness? What if our suffering is not from lacking anything but from holding onto illusions of something while unaware of what it already is?

The cognitive mind’s view of completeness combines comparison, duality, and yearning. It views wholeness as a goal, a state to be reached. The person who searches is a creation of cognition, memory, and social description. Its nature is to search, not to find; thus, it is never content.

Time feeds this delusion. Having this futuristic belief will make me whole. Still, time is only a product of the mind. The everlasting now—the only reality—is already whole and complete. The intellect, however, educated to divide, cannot understand this.

In spirituality, even the concept of enlightenment is another mirage. Despite judging and climbing, the seeker may exchange material needs for subtle spiritual ones. A mind that thinks it is apart from the truth cannot come near it. Spiritually, you are whole and will stay whole and enlightened, as there is nothing to look for; you are already what you desire.

True wholeness is not a goal to reach; rather, it is a recognition. Always complete in that awareness embedded in the soul, behind all experiences, undisturbed by gain or loss. You are that silent, absolute awareness. The unchanging witness is the spirit, witnessing through the soul the drama of Maya without associating with it.

The self—the actual Self—is not going towards fullness. It is already free, already filled. Deception is not about being incomplete but about ignorance, believing we are not complete. Dissolving this illusion is not about rejecting life but about looking past its projections. It is to rest in the awareness from whence all things begin and fade. It is to release the desire to become and, in that surrender, find the perfection of that being-ness. Such surrender does not mean inactivity. You can still love, create, and work, but you won’t need to fill a nonexistent void.

The shloka from the Upanishads defines the completeness of the absolute and the relative, which requires reviving back into its absolute after its play (Leela) in Maya (illusions). Similarly, the Law of Conservation of Energy states that matter and energy remain constant or complete, regardless of the changes within the system.

A child is complete yet must grow and finish the cycle of existence to individually fulfil life’s experiences and realise the purpose of that drama. From that completeness comes this totality of completeness, where one finally merges into absolute completeness.

Reaching this stage of absolute completeness while alive is extremely difficult. The same experiences and realisations only when you stop considering death, or when you dissolve your body and mind into the absolute spirit in pure consciousness and total awareness. Many ancient sages went through this challenging journey in an absolute state of completeness –

Dharna (concentration), Dhyan (contemplation), Smriti (spiritual memory), Sadhana (pure)

consciousness) and Samadhi (absolute completeness by cessation of cognition).

From this completeness, as provided in Upanishads – Mahadev or Ardhnarishwar separated into two forms, signifying that creation will remain unfinished so long as one is separated from the other, even though existing in the continuum, symbolising further the inter-connectivity and the interdependence of both. Similarly, since energy is indivisible in quantum physics, different forms of subset energies remain unified and continuous, such as through air energy, superimposing on its substrate – the Absolute Energy.

Despite having the absolute as their content, the dual forms exist separately while inherently rooted in their underlying layer of the same absolute. They remain intrinsic to one another, like two sides of the same coin. Say, if happiness is there, sadness is bound to follow like its shadow unless you accept both in unity.

Usually, during their existence, they never merge back into their original unity or absolute completeness, for every thesis or characteristic can only be awakened from its antithesis, making absolute completeness a vision meant only for those rare individuals who insist on its experiential realisation through sadhana and Samadhi in Buddhahood.

For us mortals, the solution lies in reducing the distance between the two through spiritual awareness, not in seeking happiness, but in realising a higher state of peace of mind. Otherwise, without which our consciousness shall wander subconsciously in lower consciousness into this and that, in never-ending desires continuing to play the drama of life full of dualities in opposites or relativities.

The ego will continue to dream of completeness, which is an illusion. While disguised as isolation, it wishes to reach a state of wholeness. The soul desires nothing. It simply exists in completeness to watch, check, and guide your mind.

An individual’s body and mind remain incomplete, but a timeless awareness of who you are lacks nothing. It means that when the mind stills, the soul awakens, the grip loosens, and delusion evaporates, allowing you to know who you are as a spirit, experiencing human life through the body and mind. You can achieve completeness, like those ancient sages, only in Samadhi. Or else, relish this life of illusions righteously – earn wealth, satisfy your desires, and finally liberate from all identifications and attachments to transcend from both pleasure and pain into bliss.

NAMASTE