Nigama (Vedic scriptures)
The Nature of Brahman is Consciousness. In the Svetashvataro Upanisad, It is described as "Deva-atma-shaktim,” the Energy/Self/God at the core of our awareness that is all one thing (nikhilani).  By seeing these three as such, the mind will be purified and our intellectual limits will be dissolved.  Further, by thinking in this manner, we skirt the rather useless issue of "does God exist?"

The Nigamas say to penetrate through false superimposition (vivarta) and destroy root ignorance. This can be done by grace or self-effort, which at their roots are really the same. One raises oneself by the power of the Self unto the Great Self.  This effort to pierce through all that is false (viveka) keeps one from the tendency towards superficiality.

[The following is an especially significant teaching because it determines the way people regard knowledge.  Is Knowledge something that is generated, or is it something that eternally exists?  As one ponders this, the way opens to understand the Vedic teaching of AUM as the uncaused primal Vibration, as well as the Tantric teaching of Sristhi Rahasya, the secret of Creation (coming later in these notes), and how all phenomena and the Consciousness that perceives them, are without origin and without separation.]

There are four points of view regarding the source of the scriptures, from basic to superior:
1. Paurusheya - The scriptures are the product of the finest human intellect.
2. Arya - Knowledge comes from God through the minds of sages and seers.
3. Ishvariya - Knowledge comes from the Trinity and is continually emanating from Them.
4. Apaurusheya - Vedas and scriptures are of Divine Origin.  They are eternal.  This is also called Shabda.

The Vedas have four characteristics:
1. Synthesis of earthly and spiritual:  They teach a synthesis between the empirical and the spiritual.  In this way they may have been influenced by the Tantric view.  The Vedas are all about integration and harmony.  The ancient Vaidikas put forth two goals for society: abhyudaya and nihsreyasa, the material welfare of all and the highest good of all (Self-realization).  But spiritual aspiration had to be the foundation of worldly attainments.
2. Universality: The final conclusion in the Vedas is that "All is Brahman."
3. A harmonious sense of social values combined with a liberal view.
4. Impartiality: Everything is viewed from a detached, impartial standpoint, as opposed to dogmatic standards of right and wrong.