The Essence of Vedanta 1. God is all there is OR there is nothing but God. 2. God is all being – all that can be sensed, all that can be imagined, all that cannot be imagined. 3. God exists as the totality of Being, including the known, the unknown and the unknowable; God also exists in/as every instance of being. coque iphone 4. vente de coque iphone God perceives him/her/itself in different gradations of objectivity – leading to a continuum of Being with gradations of Consciousness. 5. God as Subject is absolute Consciousness. It is known as Brahman. coque iphone The power by which it perceives itself is known as Maya. The forms of objective self-perception have relative consciousness and are thus forms of Ignorance. 6. God as Object is Matter. All the gradations of consciousness leading to and including the Consciousness of Subject are latent in the Object, just as all the gradations of consciousness leading to and including the Inconscience of the Object are latent in the Subject. 7. God as Subject evolves towards greater and greater material perfection; Matter as Object evolves towards greater and greater spiritual perfection. These two evolutions are in fact one perpetual motion machine, an involution-evolution. 8. Consciousness implies Sentience and Will. 9. The sentience of God Consciousness is absolute Bliss. The sentience of relative consciousness is the duality of pleasure and pain. 10. God is thus absolute Being, absolute Consciousness, absolute Bliss (Sacchidananda), absolute Subject (Paramatman). 11. The will of God Consciousness is Divine Will. The will of relative consciousness is the duality of will-towards-consciousness and will-towards-unconsciousness. 12. Will-towards-Consciousness is called Good; will-towards-unconsciousness is called Evil. 13. Each instance of being is nothing but Being; but depending on its gradation of consciousness, it is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil. 14. God as absolute Being, absolute Consciousness, absolute Bliss, absolute Subject – is also absolute Instance or Individual (Purushottama). coque iphone 7 15. Thus, though each individual instance of being (jiva, purusha), depending on its gradation of consciousness, is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil; this is a form of self-perception by the absolute Instance or Individual (Purushottama). coque iphone en ligne Absolute Individual is thus the truth of the individual in the relative field, but is not realized as such by it. coque iphone 8 … coque iphone 8 Dr. Debashish Banerji, P.h.D.
By Obadiah Harris, Ph.D. The theory of evolution, when properly interpreted, deepens man’s insight into the meaning of life and elevates his status as a participant in a vast and boundless unfoldment of creativity. The Bible says that God made man but little lower than the angels. Evolution, when rightly understood, does not relegate man to some inferior role, or demote him from some pinnacle of dominion on which he was previously stationed. It adds luster to his past achievements and hope for his future attainments. The right interpretation of this theory imparts to man “a cosmic perspective, a profound understanding of the principles of existence, and the significance of the world process.” It is only if evolution is narrowly interpreted that the error is made of falling into “materialism, skepticism, negativism, etc. which are interwoven into serious problems of contemporary civilization.” Thus, when understood in its deeper meaning, the principle of evolution can make “a positive contribution… to our understanding of life and its significance,” and to the solution of its problems. To find this deeper meaning it is necessary to contrast the theory of evolution with the ancient idea of creation in time. Perhaps some light can be thrown on the idea of creation in time by telling a fable about it which has a very telling point. Once three friends, a doctor, an architect and a politician, went for a walk. They got in to a discussion as to whose profession was the earliest. Said the doctor, “Surely the doctor’s profession is the earliest, because, as you know, God created Eve from a rib taken out of Adam, and to do that he had to make a surgical operation. coque iphone 6 So the medical art of surgery is certainly the earliest.” The architect then spoke up and said, “No, we must go beyond that. Don’t you know that God created the world out of chaos? It is the profession of the architect to create something orderly, something useful, out of the disorder and chaos and to impose form upon formlessness.” At this the politician hastened to remark: “Ah chaos!–and who made this chaos?” This story calls our attention to the problem of absolute beginning. What is the beginning? Can you imagine any beginning of time? Greek philosophy started with the idea of chaos, and with the idea of God conceived as the spirit of intelligence brooding over chaos, and fashioned out of that chaos the cosmos, the universe. coque iphone x But, as the politician says, “chaos has its beginning too.” That is, if there is chaos or disorder, it pre-supposes some kind of previous state of order that was broken up. coque iphone 7 To give a homely example, if a housewife says that her whole house is a mess, she means she has allowed it to fall in to disorder. coque iphone pas cher She does not mean that her house was never in order. coque iphone Perhaps she got too busy with something else. So we get to no absolute beginning of time by saying, as Greek philosophy did, that the universe came out of chaos. coque iphone 2019 Now let us turn to the theological doctrine of creation in time. We are all familiar with the account of creation in the Bible. The first words of the first chapter of Genesis says, “In the beginning God created the heaven and the earth, and the earth was without form and void.” That is how the Bible starts, with creation in time, the forming of the world out of void, nothingness. Theology begins with God and nothingness. In other words, theology believes that there was a time when there was nothing, the world did not exist. coque iphone soldes Nothing existed, and out of that all-pervasive nothingness God summoned into existence this world. But what is the nature of nothingness? Sages and philosophers have pondered this question through all history. Can you imagine how something can come out of nothing? … Obadiah Harris, P.h.D.
Invasive surgeries, pharmaceuticals and the like are the common ‘go to’ for most people when faced with illness and disease. coque iphone Yet ancient and spiritual procedures provide a less invasive alternative, with surprisingly successful outcomes. John of God is the most famous spiritual healer of the 21st century. Though he says he was once just a ‘simple farmer’, since 1978, Joao de Deus, ‘John of God’ has been healing those who seek his help. Known worldwide, John of God’s message and methods offer a spiritual solution that’s lost in western medicine. He taps into the power of the conscious meditative mind and the metaphysical energy we all have as humans to help heal one another. People flock to see him, at the Casa Dom Inacio in Abadiania, Brazil, on their last bits of hope for a cure. coque iphone en ligne And hi success rate continues to amaze both hopeful devotees and western medical experts, alike. John of God has called Brazil home since birth. Brazil is known for its deep traditions of shamanism and spiritism, both firmly rooted in the belief that souls can cross boundaries between earthly existence and the afterlife. soldes coque iphone It is these very spirits John of God calls “Entities” and he uses them in his healing work. John states: “No physical or mental illness is beyond the possibility of cure… Healing may be physical or spiritual.” “The healing Entities who work through John of God are the spirits of deceased doctors, surgeons, masters and Saints.”, says disciple and scholar Heather Cummings. coque iphone 8 There are two types of treatments offered by John of God. Visible or invisible surgery. The invisible is done through meditation and remote ‘operation’ done by spirit. The visible is done by John actually removing tissues from the body with no anesthetic used other than ‘spiritual’. outlet coque iphone John says that when he does a healing, he has no recollection of anything during the procedure: “I do not cure anybody. God heals, and in his infinite goodness permits the Entities to heal and console my brothers. I am merely an instrument in God’s divine hands.” He leaves his body while the Entities use his body to heal people. They are thought to be the spirits of those who have passed on, who are now dedicated, from the spirit realm, to healing human pain and suffering. coque iphone en ligne John of God’s healings are spiritual. He states: “My mission has nothing to do with religion.” He instead taps into the energies we all possess as members of the human race that connect us all, regardless of religious belief. For the most common, ‘Invisible’ surgeries, John uses what he calls ‘The Current’ – a group of around 400 volunteers that meditate daily at the Casa to help with his healing. These meditators create an electric current, a vibration, similar to a river, that uses the constant flow of healing energy created by selfless disciples to help John heal their fellow human. coque iphone pas cher Despite skeptics, there is evidence that energy healing is a reality and can be powerful. It’s estimated that John of God has treated, either in person or remotely, more than 8 million people in the last 40 years of practice. For more information on John of God, a great resource is the book John of God: The Brazilian Healer Who’s Touched the Lives of Millions, co-written by Heather Cummings, who devotedly serves John of God’s mission as translator, medium and a guide to visitors and pilgrims. Tour details: http://www.miraclesofjohnofgod.com/tourdetails.htm Video links: https://www.youtube.com/watch?v=uPLQ08ROO1g Documentary links: Part 1 – https://www.youtube.com/watch?v=KYF0SWma000 Part 2 – https://www.youtube.com/watch?v=WpRLXXcbZkQ by Sara E.
The essence and foundation of every religion in the history of the world is a spiritual impulse, a seeking, a yearning a desire to know a Supreme Being as expressed through the experiences and teachings of their masters and prophets. If you have such a desire, The Life Site is an excellent resource for a variety of information on religion, spirituality, angels, miracles, messengers and more. While religious institutions provide a framework for these impulses, they often fall prey to what Max Weber called “The routinization of charisma”, the adherence to ritual and doctrine devoid of its original spirit and intent.
Spiritual pursuits offer insights and experiential pathways to self discovery, transcendence and connection to the divine. It is a call to all who believe to go beyond structure and tradition and probe into the inner depths, the spiritual core of their faith, a common ground for all and a place for all to rejoice. The Life Site is honored to present a wide range of spiritual writers, thinkers, and resources for you to explore, and hopefully discover that which you seek.
Angels and miracles appear in ever religious tradition in the world, stories of visitations, healing, inspiration and guidance. Are they metaphorical, symbolic allegories to inspire the faithful, or are they real, proving the existence of life after death, or other dimensions of reality? Whole Universe endeavors not to take any position on this topic, but rather to present to our visitors stories of encounters, real experiences of real people and how they have experienced something extraordinary. We will also present to you many examples of angelic literature, from religious, spiritual, esoteric and literary traditions. We are all searching for miracles, may them come to you as you seek them, and with best wishes, here are our stories
An excerpt from Joseph Campbell’s Thou Art That
Part One – Symbolism and religious experience
With respect to the mystical tradition, one can divide the world into two great groups: one to the west of Iran, which includes the Near East and Europe; and the other, to the east of Iran, which includes India and the Far East.
Let us focus on the West. Our religions come one and all from the Levant, from the Near East rather than Europe. Zoroastrianism, Judaism, Christianity, and Islam are called the great religions of the world. In all of these, God made the world and God and the world are not the same. There is an ontological and essential distinction in our tradition between creator and creature.
This leads to a totally different psychology and religious structure from those religions in which this distinction is not made. The goal of Western religions is not to bring about a sense of identity with the transcendent. Their goal is to bring about a relationship between human beings and God, who are not the same. The typical attitude of the Levant, of the Near East from which our religions come, is the submission of human judgment to that power conceived to be God.
In the Western tradition, the divine is not within you. When you turn within, you find a human soul and that human soul may or may not be in proper relationship to its creator. The great world of the biblical tradition tells us that nature is corrupt and that a fall took place, whether you designate it as Original Sin or not. The whole concept of sin is involved here, because you have a responsibility to God to obey some kind of law that you conceive Him to have rendered.
How in this tradition do you get related to God? The relationship is accomplished through an institution. This we may term the first mythic dissociation in that it dissociates the person from the divine principle. The individual can only become associated with the divine through the social institution. Thus, in the Jewish tradition, God and His people have a covenant regarding their special relationship.
In the Christian tradition, Christ is the centre because He is true God and true Man. This is regarded as a mystery because of the unity of these two natures. It is no mystery at all in the Orient, where each of us is conceived to be precisely a piece of God.
Our Western religious culture is committed to these social groups and their various biblical and ecclesiastical claims, which, in the light of modern historical and scientific research, are brought into question. By this arrangement, however, we have been emptied of our sense of our own divinity. We have been committed to a social organization or hierarchical institution, which sets up a claim for itself. And now that claim itself is in question. This breeds what we term alienation—that is, an individual sense of estrangement from the religious institution through which we relate to God.
The God of the institution is not supported by your own experience of spiritual reality. This opens a gap challenging the validity of the human being. The first aim of the mystical is to validate the person’s individual human experience.
Joseph Campbell was an American author and teacher best known for his work in the field of comparative mythology. Through his book The Hero with a Thousand Faces and his TV interviews with Bill Moyers he introduced his views on mythology to millions around the world.This excerpt was republished from Thou Art That: Transforming Religious Mystery. © 2001 New World Library.
Read more at http://www.themindfulword.org/2013/symbolism-religious-mystery-joseph-campbell/ #MHMue8joMWC8pFyx.99
The 7 Most Intriguing Philosophical Arguments for the Existence of God
Nietzsche said God is dead, but here are seven fascinating and provocative philosophical arguments for the existence of God.
This article originally appeared on io9.com, and is reprinted here with their permission.
Nietzsche is famous for saying that God is dead, but news of The Almighty’s demise may have been greatly exaggerated. Here are some of the most fascinating and provocative philosophical arguments for the existence of God.
To be clear, these are philosophical arguments. They’re neither rooted in religious scripture nor any kind of scientific observation or fact. Many of these arguments, some of which date back thousands of years, serve as interesting intellectual exercises, teasing apart what we think we know about the universe and our place within it from what we think we’re capable of knowing. Other arguments, like the last two listed, are attempts to reconcile questions that currently plague scientists and philosophers.
Now, none of these arguments make a definitive case for the existence of God, and many of them are (fairly) easily debunked or problematized (as I’ll try to show). But at the very least, they offer considerable food for thought.
Finally, by “God” or “god,” we’re not talking about any specific religious deity. As this list shows, the term can encompass everything from a perfect, omnipotent being to something that can be considered even a bit banal.
1) The very notion of an all-perfect being means God has to exist
This is the classic ontological, or a priori, argument. It was first articulated in 1070 by St. Anselm, who argued that because we have a conception of an all-perfect being — which he defined as “that than which nothing greater can be conceived” — it has to exist. In his essay “Proslogion,” St. Anselm conceived of God as a being who possesses all conceivable perfection. But if this being “existed” merely as an idea in our minds, then it would be less perfect than if it actually existed. So it wouldn’t be as great as a being who actually existed, something that would thus contradict our definition of God — a being who’s supposed to be all-perfect. Thus, God must exist.
Okay, admittedly, this sounds a bit weird by modern standards. Actually, it even sounded weird back then; Gaunilo of Marmoutiers ripped apart Anselm’s idea by asking people to conceive of an island “more excellent” than any other island, revealing the flaws in this type of argumentation. Today, we know that this type of a priori argument (i.e., pure deduction) is grossly limited, often tautological, and utterly fails to take empirical evidence into account.
But surprisingly, it was a position defended by none other than Rene Descartes. His take on the matter is a bit more illustrative; Descartes, in his “Fifth Meditation,” wrote that the conception of a perfect being who lacks existence is like imagining a triangle whose interior angles don’t sum to 180 degrees (he was big on the notion of innate ideas and the doctrine of clear and distinct perception). So, because we have the idea of a supremely perfect being, we have to conclude that a supremely perfect being exists; to Descarte, God’s existence was just as obvious, logical, and self-evident as the most basic mathematical truths.
2) Something must have caused the Universe to exist
Philosophers call this one the First-Cause Argument, or the Cosmological Argument, and early advocates of this line of reasoning included Plato, Aristotle, and St. Thomas Aquinas. It’s predicated on the assumption that every event must have a cause, and that cause in turn must have a cause, and on and on and on. Assuming there’s no end to this regression of causes, this succession of events would be infinite. But an infinite series of causes and events doesn’t make sense (a causal loop cannot exist, nor a causal chain of infinite length). There’s got to be something — some kind of first cause — that is itself uncaused. This would require some kind of “unconditioned” or “supreme” being — which the philosophers call God.
I’m sure you’ve already come up with your own objections to the First-Cause Argument, including the issue of a first-causer having to have its own cause. Also, infinity does in fact appear to be a fundamental quality of the universe. All this said, however, cosmologists are still struggling to understand the true nature of time and what “caused” the Big Bang to happen in the first place.
3) There has to be something rather than nothing
Called the Cosmological Argument from Contingency, this is a slightly different take on the First-Cause Argument. The German philosopher Gottfried Leibniz put it best when he wrote,
Why is there something rather than nothing? The sufficient reason … is found in a substance which … is a necessary being bearing the reason for its existence within itself.
Because it’s impossible for only contingent beings to exist, he argued, a necessary being must exist — a being we call God. Writing in “Monadology,” he wrote that “no fact can be real or existing and no statement true without a sufficient reason for its being so and not otherwise.”
More recently, the philosopher Richard Swinburne looked at the issue more inductively, writing,
There is quite a chance that if there is a God he will make something of the finitude and complexity of a universe. It is very unlikely that a universe would exist uncaused, but rather more likely that God would exist uncaused. The existence of the universe…can be made comprehensible if we suppose that it is brought about by God.
4) Something had to have designed the Universe
The Design Argument, or teleological argument, suggests we live in a Universe that surely had to be designed. The cosmos, goes the argument, exhibits orderliness and (apparent) purpose — for example, everything within the universe adheres to the laws of physics, and many things within it are correlated with one another in a way that appears purposeful. As William Paley argued, just as the existence of a watch indicates the presence of an intelligent mind, the existence of the universe and various phenomena within it indicates the presence of an even greater intelligence, namely God.
Needless to say, this line of argumentation was far more compelling prior to the advent of naturalism (the idea that everything can be explained without the benefit of supernatural intervention) and Darwinian evolution. Indeed, Darwin served as a kind of death knell to the Design Argument, at least as far as the biological realm is concerned. We know that the human eye — in all its apparent complexity and purpose — is not the product of a designer, but rather the painstaking result of variation and selection.
But the Design Argument isn’t entirely dead yet. The exquisite fine-tuning of the “biophilic universe” has lead some to conclude there is in fact a greater intelligence at work. To counter this line of reasoning, however, philosophers say we should simply defer to the anthropic principle, which is interesting because theists say the same thing!
5) Consciousness proves that immaterial entities exist
We still don’t have a working theory of consciousness, giving rise to the notorious Hard Problem. Indeed, subjective awareness, or qualia, is quite unlike anything we normally deal with in our otherwise material universe. The weirdness of consciousness, and our inability to understand it, has given rise to the notion of substance dualism, also known as Cartesian dualism, which describes two fundamental kinds of stuff: the mental and the material. Dualists say that material on its own is incapable of producing qualia — one’s capacity to have internal thoughts, subjective awareness, and feelings.
Theists have used substance dualism to make the claim for an independent “realm” of existence that’s distinct from the physical world. It’s a scenario similar to the one experience by Neo in “The Matrix”; his mental experiences occurred in a realm separate from the one that hosted his body. Theistic philosophers have taken this idea to the next level, using it to infer the existence of otherworldly or immaterial entities, including God. It’s a bit of a stretch, and an argument that could use a lot more evidence.
6) We’re living in a computer simulation run by hacker gods
God is in the eye of the beholder. Unlike Anselm’s take on God as something “that which nothing greater can be conceived,” gods can also consist of entities vastly beyond our comprehension, reach, and control. If the Simulation Hypothesis is true, and we’re the product of posthuman ancestors (or some unknown entity), we simply have no choice but to recognize them as gods. They’re running the show, and our collective (or even individual) behavior may be monitored — or even controlled — by them. These hacker gods would be akin the gnostic gods of yesteryear — powerful entities doing their own thing, and without our best interests in mind.
7) Aliens are our gods
We have yet to make contact with an extraterrestrial intelligence, but that doesn’t mean they’re not out there. A possible solution to the Fermi Paradox is the notion of directed panspermia — the idea that aliens spark life on other planets, like sending spores or probes to fertile planets, and then leave, or monitor and control the process covertly. By definition, therefore, they would be like gods to us.
This idea has been addressed many times in scifi, including the “Star Trek: The Next Generation” episode “The Chase”, in which a god-like species is responsible for all life in the Alpha Quadrant, or Ridley Scott’s “Prometheus,” in which an alien can be seen seeding the primordial Earth with life. Even Arthur C. Clarke’s “2001” is a take on this idea, with the monoliths instigating massive evolutionary leaps.
Author: By Laurence Eldred, Chelan, Washington
It sounded like the world was exploding, but something, someone, led him to safety.
Okinawa. A shiver passed through me when we were told it was there our troop transport was headed. The men in my 713th Tank Flamethrowers Battalion stared at one another.
The island was the last stepping stone prior to invading the Japanese mainland. We knew it was going to be bloody. I was a 21-year-old Army private. I had no expectation of coming out alive.
We entered Nakagusuku Bay—later called Buckner Bay in honor of our commanding general, Simon Bolivar Buckner, Jr.—late morning in early April 1945. Almost immediately the Japanese opened fire.
I was below deck with the rest of my battalion when the battle-stations siren sounded. This is it, I thought. Above, we could hear the whine of a squadron of approaching Japanese Zeros, the long-range fighter planes flown by kamikaze crews.
We were part of a convoy. There were several other troop transports —I can’t remember how many—as well as a destroyer, a cruiser and a hospital ship. There was no mistaking why the hospital ship was there.
And then our ship’s twin, 90-mm antiaircraft guns opened fire. So did the guns on every other US ship. The noise, the power—I’d never heard anything like it. Never had imagined anything like it. It sounded like the world was exploding.
I had to see this for myself. Maybe to take some control over my fate. The other guys thought I was crazy. “You’ll get yourself killed,” one said. He might have been right. But I couldn’t stop myself. I couldn’t stay below deck a moment longer. Protect me, Lord, I prayed, and headed for the companionway stairs.
I climbed to the deck and made my way just beneath those big guns. The sailors who manned them fired at the Zeros with everything they had. There must have been two dozen planes bearing down on the ship like hungry raptors.
The sailors kept firing and firing. The planes kept boring in, no more than 100 feet off the ground.
One plane burst into flames, then pinwheeled into the sea. Then another. And another. Artillerymen on the other ships opened fire too. Plane after plane fell from the sky.
Me, I stood there, transfixed. It’s like a duck hunt, I thought. Just like when my older brother and I would head out to the river near our house and take aim at a covey of ducks passing over us.
For some strange reason, I wasn’t afraid. Till one Zero cut through all the artillery fire and aimed straight at us. It’s going to hit us, I thought. It’s going to destroy the ship.
The artillerymen didn’t flinch. They did the job they were expected to do. I stood there unable to move.
Then I felt something. Something that set me in motion. Two hands, gently but urgently pressing on my back. They pushed me toward the companionway ladder that led below deck. Who’s that? I wondered, and swiveled my head around.
No one was there.
I paused at the top of the companionway ladder. Again, the two hands. Now they were pushing me down the ladder, as fast as I could go.
I reached the lower deck and stopped, wondering how I had gotten there and why. That’s when I heard the boom. A boom that rattled the ship, that exploded in my ears. I shook my head, trying to clear the concussive sound. Alarms were going off everywhere. Sailors raced past me to their posts.
I remained where I was, not that I had any choice. I was too shaken to move. I kept waiting to feel the ship start sinking. But after a few tense minutes, I realized we were okay.
I waited a few more minutes, then climbed back up the companionway ladder to the deck. What struck me was the silence. I couldn’t figure what was missing. Then I turned to where the sailors had stood, firing the twin, 90-mm antiaircraft guns.
The men were gone. Out in the water, halfway between our ship and the hospital ship, a Japanese Zero was rapidly sinking. Only its tail section remained afloat.
I blinked, trying to put it all together. A soldier from my unit tapped me on the shoulder. “Man,” he said, “were you ever lucky. If you had stayed on deck, you would have been blown to bits.”
A shiver ran through me. I’d been protected. Why, I didn’t know. But how was with two powerful hands.
Author: By Laurence Eldred, Chelan, Washington