The external world is caused by and born from the Eternal, the Transcendent. From our human view of things, where we place ourselves at the center of the universe and respond to everything from that standpoint, we tend not to easily recognize this truth. It takes a reversal of consciousness, a shift of standpoint outside of the normal mental framework, in order to realize that the Cause, the Source is something vast and over-arching, and that our lives, and the world we live in, are effects, not causes.
In our scientific pursuits we start from Matter and build up from there. We judge everything with our minds. The Gita, however, re-orients our viewpoint: “I am the birth of everything and from Me all proceeds into development of action and movement.” “All here in their separate diversities are subjective becomings of existences in the one great Becoming and they get their birth and being from Him who transcends them.” There is the image of the great Ashwatta Tree that has its roots above and leaves and branches down below.
Sri Aurobindo states in this context: “The Transcendent knows and originates these things, but is not caught as in a web in that diversified knowledge and is not overcome by his creation. We must observe here the emphatic collocation of the three words from the verb bhu, to become, bhavanti, Bhavah, bhutanam. All existences are becomings of the Divine, bhutani; all subjective states and movements are his and their psychological becomings, bhavah. These even, our lesser subjective conditions and their apparent results no less than the highest spiritual states, are all becomings from the supreme Being….”
“In the Transcendence, in the Absolute, if we are to follow the Gita, we must look, not for a supreme negation of all things, but for the positive key of their mystery, the reconciling secret of their existence.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 7, The Supreme Word of the Gita, pp. 334-335