The Divine Reality: God, Islam and the Mirage of Atheism

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In light of these differing views, we must ask: is it reasonable to believe we have a purpose? To help answer this question, let us take the following illustration into consideration: Our clothes and the chair are lifeless objects with no emotional or mental abilities, and we attribute purpose to these. Yet some of us do not believe we have a purpose for our own existence.

The axiological concepts of Brahman and Atman is central to Hindu theory of values. [93] A statement such as 'I am Brahman', states Shaw, means 'I am related to everything', and this is the underlying premise for compassion for others in Hinduism, for each individual's welfare, peace, or happiness depends on others, including other beings and nature at large, and vice versa. [94] Tietge states that even in non-dual schools of Hinduism where Brahman and Atman are treated ontologically equivalent, the theory of values emphasizes individual agent and ethics. In these schools of Hinduism, states Tietge, the theory of action are derived from and centered in compassion for the other, and not egotistical concern for the self. [95] Philosophical naturalism is the view that all phenomena within the universe can be explained via physical processes. Many atheists adopt this worldview. Edward Craig (1998), Ontology, Routledge Encyclopedia of Philosophy, ISBN 978-0415073103, Accessed (13 June 2015)

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Potter, Karl H. (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Delhi: Motilal Banarsidass Publishers Private Limited The concept of Brahman, its nature and its relationship with Atman and the observed universe, is a major point of difference between the various sub-schools of the Vedanta school of Hinduism. It engages with the rising tide of atheism from an Islamic paradigm, and responds, in an erudite yet easily comprehensible manner, to the primary arguments espoused by the leading figures of New Age Atheism” Fourth, the word is truth. The above three points, point to the fact that truth is the Triune God Himself. God, Christ and the Spirit are the basic elements of the substance of the truth, the divine reality. And this Triune God of truth being embodied in His word, makes His word, the word of truth (Eph. 1:13). In John 17:17, the Lord Jesus prayed to the Father, “sanctify them in the truth; Your word is truth.” a b Gananath Obeyesekere (2006). Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. pp.177–179. ISBN 978-81-208-2609-0.

Brahman is a metaphysical concept of Hinduism referring to the ultimate unchanging reality, [153] [157] [158] that is uncreated, eternal, infinite, transcendent, the cause, the foundation, the source and the goal of all existence. [155] It is envisioned as either the cause or that which transforms itself into everything that exists in the universe as well as all beings, that which existed before the present universe and time, which exists as current universe and time, and that which will absorb and exist after the present universe and time ends. [155] It is a gender neutral abstract concept. [155] [159] [160] The abstract Brahman concept is predominant in the Vedic texts, particularly the Upanishads; [161] while the deity Brahma finds minor mention in the Vedas and the Upanishads. [162] In the Puranic and the Epics literature, the deity Brahma appears more often, but inconsistently. If you want to know how the Islamic intellectual and spiritual tradition answers these questions then this is the book for you. If you acquired a copy of the book from the first print run of the revised 1st Edition (2018), please note the short list of the print errata (errors) here (they have not been amended and the current prints do not have these errata). About the Author Brahman as well the Atman in every human being (and living being) is considered equivalent and the sole reality, the eternal, self-born, unlimited, innately free, blissful Absolute in schools of Hinduism such as the Advaita Vedanta and Yoga. [82] [83] [84] Knowing one's own self is knowing the God inside oneself, and this is held as the path to knowing the ontological nature of Brahman (universal Self) as it is identical to the Atman (individual Self). The nature of Atman-Brahman is held in these schools, states Barbara Holdrege, to be as a pure being ( sat), consciousness ( cit) and full of bliss ( ananda), and it is formless, distinctionless, nonchanging and unbounded. [82]And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing. The concept Brahman has a lot of undertones of meaning and is difficult to understand. It has relevance in metaphysics, ontology, axiology ( ethics& aesthetics), teleology and soteriology. Eliot Deutsch (1980), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0824802714, Chapter 1 Puligandla, Ramakrishna (1997), Fundamentals of Indian Philosophy, New Delhi: D. K. Printworld (P) Ltd.

This verse has the Sun going around the Earth and then changing direction and is wrong. The Koran also has the Sun Moving 36:37. The concept of Ultimate Reality (Brahman) is also referred in Sikhism as Nam, Sat-naam or Naam, and Ik Oankar like Hindu Om symbolizes this Reality. [146] [147] Brahman in Jainism [ edit ] Stella Kramrisch (1992). The Presence of Siva. Princeton University Press. pp.205–206. ISBN 0-691-01930-4.a b c d Wendy Denier (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p.437. ISBN 978-0-87779-044-0. The Brahmanas are one of the four ancient layers of texts within the Vedas. They are primarily a digest incorporating myths, legends, the explanation of Vedic rituals and in some cases philosophy. [174] [175] They are embedded within each of the four Vedas, and form a part of the Hindu śruti literature. [176] See also [ edit ] First, this truth refers to God Himself. He is the God of truth (Psalm 31:5). Such a God, is light and love, incarnated to be the reality of all the divine things (1 John 1:5; 4:8; John 1:1, 14). The reality of such things as the divine life, nature, power and glory are all God Himself. Christ—John 14:6 Martin G. Wiltshire (1990). Ascetic Figures Before and in Early Buddhism: The Emergence of Gautama as the Buddha. Walter de Gruyter. pp.248–249, 253–255. ISBN 978-3-11-009896-9. Jan Gonda states that the diverse reference of Brahman in the Vedic literature, starting with Rigveda Samhitas, convey "different senses or different shades of meaning". [33] There is no one single word in modern Western languages that can render the various shades of meaning of the word Brahman in the Vedic literature, according to Jan Gonda. [33] In verses considered as the most ancient, the Vedic idea of Brahman is the "power immanent in the sound, words, verses and formulas of Vedas". However, states Gonda, the verses suggest that this ancient meaning was never the only meaning, and the concept evolved and expanded in ancient India. [34]

Merv Fowler, Buddhism: Beliefs and Practices (Brighton: Sussex Academic, 1999), p. 82: "The original writers of these Mahayana texts were not at all pleased that their writings were seen to contain the Brahman of the Upanisads in a new form. The authors of the Lankavatara strenuously denied that the womb of Tathagatahood, [...] was in any way equatable with the 'eternal self', the Brahmanical atman of Upanisadic thought. Similarly, the claim in the Nirvana Sutra that the Buddha regarded Buddhahood as a 'great atman' caused the Yogacarins considerable distress." For us to be in the true One, is for us to be in His Son Jesus Christ. This expression points to the fact that the true One and Jesus Christ are one by way of coinherence. “ This” is the True God and Eternal Life—v. 20c Gavin Flood summarizes the concept of Brahman in the Upanishads to be the "essence, the smallest particle of the cosmos and the infinite universe", the "essence of all things which cannot be seen, though it can be experienced", the "Self within each person, each being", the "truth", the "reality", the "absolute", the "bliss" ( ananda). [37] Our understanding is a matter of three things—our mind, His Spirit, and our spirit. Our mind must be enlightened by His Spirit (see my previous post on the Spirit of reality as the “heavenly electricity” shining on the spiritual facts) to apprehend the divine reality in our regenerated spirit (Luke 24:45; 1 Cor. 2:10; Eph. 1:17-18)Book Genre: Atheism, Belief, Humanities, Islam, Muslims, Nonfiction, Philosophy, Religion, Spirituality, Theology These verses show that the Koran has the Sun moving in an orbit and is wrong. The Hadith also has the Sun moving Bukhari 4.54. Br ahm a (ब्रह्म) (nominative singular), br ahm an (ब्रह्मन्) (stem) (neuter [26] gender) from root bṛh-, means "to be or make firm, strong, solid, expand, promote". [27] Vasil’ev, L. S. (December 2014). "Dao and Brahman: The Phenomenon of Primordial Supreme Unity" (PDF). Sino-Platonic Papers. Translated by Rostislav Berezkin. University of Pennsylvania. p.31. Martin G. Wiltshire (1990). Ascetic Figures Before and in Early Buddhism: The Emergence of Gautama as the Buddha. Walter de Gruyter. pp.256–265. ISBN 978-3-11-009896-9.