NOTHING IS EVERYTHING AND EVERYTHING IS NOTHING

That God has no beginning and no end is a generally accepted tenet; that creation begins and ends is also an accepted tenet. From a Kantian point of view and Adwaitian point of view, the One exists nouemenally before the many. The onrolling process where One becomes Many is termed Vivartavarda.
Since creation has a beginning and an ending, there is no existence except Brahman before and after creation. So when we speak of creation, we are giving reality to the middle process of creation between the beginning and the end. This means that the world is unreal because it exists in the middle and not before or after.
Many writers throughout history write in the form of Medias Res (In the Middle); such as, Dante in his Inferno. Stories or prose poems written in Canto form starts in the middle of something; I wrote a poem entitled �Sea Tramp� published in my book, A Collection of Verse and Villanelles�. The Sea Tramp is lost at sea and the poem starts in the middle of him being lost at sea.
In the beginning there is the insipient IDEA of something; in the middle exists the IDEAL realization of that idea and in the end there just the corpus of that idea as an IDOL. In the true reality of Brahman, nothing ever changes since it is never born neither is it ever destroyed. What then is the apparent change going on when we speak of the aspects of creation, preservation and destruction? The Middle changes because the Middle is unreal and finally ends. Plato spoke of the eternal ideas always existing just as Kant speaks of a world of the Noumenon verses the world of phenomenon. 
Given that Brahman is 0 or No-thing, the idea is One thing that appears for a while and goes back to No thing. Creation is an excitation of the quantum foam (nothing or zeropoint) has an unreal quality of existing before and after creation but ultimately goes back to the all subsuming Brahman. The great Indian mathematician Rajanuman tells hat every idea is an act of creation. He confirms my theory that Brahman mathematically is 0. (Bhraman is Saguna containing form and Nirguna or formless) He is God or One when he has form (Iswara) and when Brahman dissolves creation he goes back to zero. 
How does the One become the Many? The One that emerges as a bindu within a circle or zero (the ancient symbol for God), bifurcates the circle into two or duality. All of creation is dualistic because without it creation could not exist. Now that you have positive or negative, Male and female, you can now have a mediating Third principle. All Trinitarian religions contain this division of the Law of 0, 1 and 3; e.g., Shiva, Vishnu, Brahma; Father, Son, Holy Ghost, etc. Even in the Kahuna religion there is a similar division of Aumakua, Uhane and Unihipilhi These laws also apply to psychology as well in terms of the strata between conscious, subconscious and super- conscious mind.
Because Brahman alone exists before and after creation, he is both real and unreal. He is neither being nor non-being. The realization of Brahman is moksha or liberation from the dream or the unreal. Vyavaharika is the state when the substratum of the world lies concealed. The sentient side of creation is hidden and the mind and the senses rush out toward nature (prakriti). Brahman is at the very heart of creation as the core of everything. If Brahman is at the core of everything, then why does one thing get mistaken for another? How do we perceive a snake when there is only a rope? We do not perceive simply attributes of a thing, but we perceive attributes belonging to a thing. Substances is the thing perceived and the attributes are the being of a thing perceived. Cognition is conflated and never just sees attributes. Both mind and senses partake in cognition; the senses grab onto the sensible attributes, the mind grabs onto the thing that attributes exude. This is how the mind superimposes a snake onto a rope.