User:RekonDog/In the Beginning...

G OD is Nothing, Nothing is G OD
Ever since the beginning of history humankind has gazed upon the earth and heavens in admiration and slendor. Unrelentingly, we still search the celestial cosmos within its ever-expansive heavens. Yet we still have not been able to understand the secrets of the Universe and its calculable mystery. Many traditional intellects and philosophers emerged throughout the ages in measurable attempts to solve the trivialities of the Pure Absolute, and the axiomatic divine phenomenon that surrounds it. However there has been no school of thought—whether it be ancient or modern, Eastern or Western—that has not dealt with these problems. Humans are on an endless quest in pursuit of the ultimate truth, the Source, the First Cause of All that is to Be, the unequivocal Reality that transcends the de(limited), conditional, existence. If there was indeed a beginning, how did the mundane object project itself in the likes of matter and orm come into 'existence', into Being?'''

As we journey further into the realm of metaphysics we come to realize that it invokes a great amount of theo-philosophical questions that a few has come to be able to answer and explain. With this delimited knowledge that fatally pierces our disturbed human hubris, we truly cannot come to know or characterize of what is manifested in the ultimate Reality.

Any depth of details about the superlative actuality is beyond our human discernment. Insofar, we understand it to be the greatest perplexity conceivable to our own constraints of intellect and reason.

not be disheartened by flaws and failures, we can agree that it is the very subtle meaning of our concrete, existential world. nothing more than superficial garments over the Source of Reality

We first must understand our mission, our ultimate goal of life, and understand that the absolute knowledge of the nefes is only an intermediate path for attaining knowledge of the Divine Reality. Too long has people been fed and fueled by promises of immediate gratification in thought, just as one consumes junk food which effortlessly becomes detrimental to our health, so too 'junk thought' destroys the nefes. If we begin to think that we have a good conscience, then we are ultimately without worth; if we begin to feel that we have acquitted our own self honorably, then we are not purely ethical. For example: giving a homeless person $5, and then say or think that we are a good person who does good deeds, we are highly irresponsible. The truth of the matter is: the responsible being is one who thinks they've never been responsible enough. When we begin to think about who we really are, defining the features that make-up our character, we must be able to filter out the outer layers that are really not part of our nefes. Otherwise, the nefes that tries to connect to the Divine Reality will not be the "real" nefes. It will be some false self-image that we have combined from various elements in order to justify our so-called virtuous endeavors. After removing the façade that taints our self-concept, only can we effectively commence with the makings of our "true" self, which will bring us closer to the Divine Reality. We, as humans, must understand our advantages and disadvantages, to have an adequate measure of self-knowledge in order to sense which approach is most suitable. By the mercy and beauty of divine Will, we are created in the image and likeness of the Divine Reality, in the sense that we are created as unique, rational and intellectual beings that have the attributes and capacity to obtain knowledge to its possible maxim. We were given this gift in order that we may come to know about the Divine Reality, through trial and error, perfection and imperfection. This is what separates us from the celestial creatures, e.g. the kerubim, and us humans. The kerubim serve the Divine Reality without flaw--they lack the freedom of choice--they have no other reality than to serve or anything that which distinguishes the opposite otherwise. We, as humans, on the other hand, have the option to either obtain knowledge, or to forfeit it--we simply have been ordained with the freedom of choice. It produces merits if one were to approach 'knowledge' effectively; logically, we tend to think that self-knowledge should precede knowledge of the Divine Reality. However, if one were to place self-knowledge in precedence of the Divine Reality, this method appears to be substantial and solid, but this focus lives without a relationship to the Divine Reality and therefore lacks the real inner vitality that the nefes is solely dependent upon. This also raises concern that it dampens the ability to ever attain knowledge of the Divine Reality, as we see those people who engage in spiritual work--the nefes will increasingly demand greater knowledge of the Divine Reality and never be capable of ever setting that goal aside. This is akin to one who builds a second floor before having a ground floor. A common feature is that it may cause one to lose touch with reality, therefore, not properly relating to the world making one liable to suffer from emotional instability. In turn, one may only live with only heaven, not earth; with delusion, not reality, then ultimately lacking the stepping stone of self-awareness.

In pursuance of explaining the Divine Truth, it involves trying to grasp beyond the simple words and discourse commonly used to describe the axiomatic phenomenal reality that surrounds it. According to our relative perspective of truth, everything in existence is 'real', and what we call truth is only a reflection of our highest defined understanding of conditions that we call "reality." But when it concerns the absolute Truth that make up the Divine Reality, it can only be known from the absolute perspective. The relative truth is exclusively determined by the human intellect and is considered to be objective and universal; it is ever-changing in matters of spirituality, morality, and reality, and only congruent to one's capricious notion or desire. Nonetheless, the absolute truth and reality is definitive and must originate from an ultimate Source that is consistent and unchanging, and unconditionally determines the Divine Truth and Reality which is beyond the boundaries of the restricted state of objectiveness.

The Absolute is the ultimate source through which all everything that exists emanates.

Source through which all created entities, or being, emanates. It is the greatest conceivable existent that possesses infinite knowledge, unlimited power, present everywhere, perfect goodness, divine simplicity, eternal and necessary existence, discrete will, intelligence, awareness, a personal nature towards Creation, and ultimately the source of all moral obligation. There has been numerous attempts in describing the Absolute whether by divine attributes or qualities. However, as humans, we cannot truly comprehend what the eternal transcendent Absolute is, or the limitless of the Wisdom that it possess, or what atemporality is like. Thus, one cannot ascribe nor posit attributes and characteristics entirely to G OD, but only discuss by what G OD is not, since that it would imply that G OD , Most-Glorious, Most-Exalted, could then be accurately described with terms that were used to describe human qualities and perceptions. بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ "Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is." {al-Qur'an 2:117}

"ζητεῖν τὸν Θεὸν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. "T HE G OD having made the world and all things that [are] in it, H E of heaven and earth being the L ORD, dwells not in handmade temples, is served nor by hands of men as needing anything, Himself giving to all Life and Breath and the all [that exists]...to seek G OD if perhaps indeed they might palpate for H IM and might find H IM. Also besides, H E is not far from one each of us.' (Acts of the Apostles 17:27-28)"

We cannot say that G OD "exists" in the usual sense of the term, because that term is human defined and  G OD 's attributes such as existence may not be accurately characterized by it. What we can safely say is that it cannot be proven empirically or otherwise that G OD is existent, therefore G OD is not non-existent. Likewise G OD 's Wisdom is of a fundamentally different kind from limited human perception. So we cannot use the word "wise" to describe G OD, because this implies  G OD as the Absolute is wise in the way we usually describe humans being wise. In the Qur'an it is stated that G OD possess no quality or attribute of any kind to what is found in Creation, which means that there cannot be a "he" or "she" used to describe G OD. From many different religions, the 'gender' can be viewed as an allegorical or literal aspect of a particular deity(-ies) who transcends bodily form. Most polytheistic religions follow or accept the literal view that the sexual genders which would enable them to interact with each other, and even with humans, in a sexual way, In Classical western philosophy the gender of a particular deity is most likely to be an analogical statement of how humans and G OD address, and relate to, each other. Namely, G OD is seen as begetter of the world and revelation which corresponds to the active masculine role (as opposed to feminine receptive) in sexual intercourse. Although the Hebrew Bible and the Qur'an seems to characterize G OD as a male, and sometimes female However, the Absolute is no comparable being for any type of relation to humans in a literal gender-based way. The Absolute is self-sufficient and free of any wants. To proclaim gender in the Absolute, Whom is G OD, Most-Glorious, Most-Exalted, speaks that gender is necessary for G OD 's acknowledgement to the world as making a means that would seem fit for human interaction. It further concludes that G OD as the Absolute, used H IS own creation as utility for intellectual action in the universe. But this entails that G OD is not the Supreme Deity that possess all Wisdom and Knowledge of all that exists simply because H E had to conform to his own creations' endeavor. That is a doctrine that many are not willing to accept, since that nothing can be compared to G OD.

Even to say that G OD is angered or feels any kind of emotion is a misunderstanding. Emotion is in common to all humans; it is what gives them their essence, though to feel love, anger, jealousy, or happiness clouds and misguides our judgment and may lead us to make a weak decision or do something unfair. Therefore G OD the Absolute, Whom is the One Who sees all and can feel all does not need any emotion to make a decision. G OD is beyond emotion and other human biases.

There has been many difference of opinion arises when reconciling the attribute being mentioned. A concept rose during the Umayyad Era from Abu al-Hasan al-Ash'ari (circa 873-936 CE), the founder of the Ash'ariyyah school of thought whom had originated the use of the term bi-la kayf ("without asking how"), in his development of a theological system that would resolve some of the paradoxes that were present. This term was supposed to impose on the idea that any apparent verses taken from the Qur'an should be understood as a literal qualitative meaning rather than employing figurative interpretation. For example, many verses in the Qur'an (or also the written Torah for this matter) contained specific statements that G OD literally has hands, face, eyes, breath; sitting upon a throne, or descending to earth, and et cetera. Thus, any implications of these verses were to be accepted as they stand, 'without asking how or why'; and precisely how such qualities and their function are not elaborated upon and left as part of the al-Ghayb ("the Unseen and Unknown"). Furthermore, this ideology often trends possibility that such characteristics depends not on G OD 's embodiment, but on H IS existence. Given due (from this view), G OD, the Absolute, can show us everything which exists. Since H E exists, he can therefore show us 'Himself'. Hence the statement that 'sight cannot reach Him' must apply only to this world, where he impedes our vision. The Mu'tazilah school of thought emphatically rejected such notions, insisting that the attributes of the Absolute are merely the essence, denying that G OD has a body or any of the characteristics of qualities, such as color, form, movement and localization in space-time; hence the Absolute cannot be seen, in this world or the next. The reconciliation is done by affirming the apparent meaning of the verses and negating the similarity of the attributes of the Creator to the attributes of the creation, since humans have a insurmountable barrier of using limited human language to conceptualize the transcendent yet omnipresent Absolute.

"ואל מי תדמיון אל ומה דמות תערכו לו׃ "And upon To whom then will you liken [as] G OD, or what likeness will you compare to?" (Yeshayahu 40:18)"

"قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ هُوَ الْغَنِيُّ ۖ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَانٍ بِهَٰذَا ۚ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ "They have said, "T HE G OD has taken a son." Exalted is H E ! H E is the Self-Sufficient. To H IM belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about T HE G OD that which you do not know?" (Surat Yûnus:68)"

"ὁ Θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων Κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα."'' (Acts 17:24-25)"

"ζητεῖν τὸν Θεὸν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. "T HE G OD having made the world and all things that [are] in it, H E of heaven and earth being the L ORD, dwells not in handmade temples, is served nor by hands of men as needing anything, Himself giving to all Life and Breath and the all [that exists]...to seek G OD if perhaps indeed they might palpate for H IM and might find H IM. Also besides, H E is not far from one each of us.' (Acts of the Apostles 17:27-28)"

"قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ هُوَ الْغَنِيُّ ۖ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَانٍ بِهَٰذَا ۚ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ "They have said, "T HE G OD has taken a son." Exalted is H E ! H E is the Self-Sufficient. To H IM belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about T HE G OD that which you do not know?" (Surat Yûnus:68)"

"فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ "Originator of the heavens and the earth. H E has made for you from yourselves, mates, and among the cattle, mates; H E multiplies you thereby. There is nothing like unto H IM, and H E is the All-Hearing, the All-Seeing." (Surat ash-Shûraâ:11)"

"فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ "Originator of the heavens and the earth. H E has made for you from yourselves, mates, and among the cattle, mates; H E multiplies you thereby. There is nothing like unto H IM, and H E is the All-Hearing, the All-Seeing." (Surat ash-Shûraâ:11)"