When the body is not the doer, how the karma theory, which is based on the physical self can be true because the self is not form but self is formless

When the body is not the doer, how the karma theory, which is based on the physical self can be true because the self is not form but self is formless consciousness(soul).  The action is possible only in duality. The doer and doing are part of the duality. When there is no second thing exists other than the consciousness in reality, then  the duality is mere illusion created out of consciousness. 

   The karma or action can be performed on a physical base within the false experience. Thus, whatever karma or action performed within the false experience is bound to be false.  The individual experiences within the practical world are reality only within the waking experience but waking experience itself is mere illusion created out of consciousness. If the waking experience is mere illusion then practical life within the practical world is  bound to be an  illusion. Thus the karma theory is not meant for those who have chosen the path of wisdom. The path of wisdom or Gnana  is independent path. The karma theory is nothing to do with the true self, which is ever formless.

Thus the experience of birth, karma and death are part of the illusion.  Thus the karma theory based on false self within the false experience is bound to be an illusion.  The Advaitic orthodoxy is stuck with the karma theory and rituals and  are stuck with the theory meant for the lower web  think by glorifying their guru and conceptual god and indulging in all sorts non-Vedic (Puranic)  rituals  they get Moksha. They propagate after indulging in path of belief and devotion one is qualified to take Gnana Marga through  their path also  leads to Gnana. Such talks are mere religious fable.     

That is why Sri Sankara, indicated  in Bhaja Govindam says: - [Jnana Viheena Sarva Mathena Bajathi na Muktim janma Shatena] - one without knowledge does not obtain liberation even in a hundred births, no matter which religious faith he follows.

Thus it proves the religion is not the means to self-realization.

Sri Sankara  says in Aparokshanubhuti:-

   88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

   89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.

   90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

   91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

   92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

   93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?

   94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?

   95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?

   96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

   97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

   98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.

   99. If the ignorant still arbitrarily maintains this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.

The above proves that the karma is reality only on the base of the false self, where one thinks body and the universes as reality. When one becomes aware of the fact that, the true self is formless soul, then the karma becomes part and parcel of illusion.   My point is that, if one accepts the karma theory as reality, he will never be able to come out of the ignorance. And ignorance makes him believe the cycle of birth, life and death as a reality.  Thus the freedom which one is seeking will remain a distant dream. For the one who accepts the birth, karma and death as a reality, Self-knowledge is impossible.