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The god of monotheism, pantheism orpanentheism, or the supreme deity ofhenotheistic religions, may be conceived of in various degrees of abstraction: as a powerful, human-like, supernatural being, or as the deification of an esoteric,mystical or philosophical category; the Ultimate, the summum bonum, theAbsolute Infinite, the Transcendent, orExistence or Being itself; the ground of being, the monistic substrate, that which we cannot understand, etc. Monotheist conceptions of God appear in theHellenistic period, out of predecessor concepts of monism (mostly in Eastern religions) andhenotheism. Since humans, plants and animals, rocks, mountains, and other things, have been labeled as divine by various religions and beliefs, it can be argued that anything can be considered a god, and that there is no criteria other than acknowledgement of divinity.
Contents [hide] 1 Hellenistic philosophy and religion 1.1 Platonism 1.2 Hermeticism 1.3 Abrahamic religions 1.3.1 Judaism 1.3.2 Christianity 1.3.2.1 Binitarianism 1.3.2.2 Mormonism 1.3.3 Islam 1.3.4 Bah' Faith 1.3.5 Negative theology 1.3.6 God as unity or Trinity 1.4 Eastern religions 1.4.1 Buddhism 1.4.2 Hinduism 1.4.2.1 Brahman 1.4.2.2 Ishvara 1.4.2.3 Bhagavan 1.4.2.4 Mahadeva 1.5 Early Modern and new religious movements 1.5.1 Rosicrucian 1.5.2 Unitarian Universalism 1.5.3 Sikhism 1.5.4 Prajapita Brahma Kumaris 1.5.5 Extraterrestrial 2 Modern philosophy 2.1 Process philosophy and Open theism 2.2 Posthuman 2.3 Phenomenological definition 3 References

Hellenistic philosophy and religion

Platonism
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Main article: Aristotelian view of God In his Metaphysics, Aristotle discusses meaning of "being as being". Aristotle holds that "being" primarily refers to the Unmoved Movers, and assigned one of these to each movement in the heavens. Each Unmoved Mover continuously contemplates its own contemplation, and everything that fits the second meaning of "being" by having its source of motion in itself, moves because the knowledge of its Mover causes it to emulate this Mover (or should). Aristotle's definition of God attributes perfection to this being, and as a perfect being can only contemplate upon perfection and not on imperfection, otherwise perfection would not be one of his attributes. God, according to Aristotle, is in a state of "stasis" untouched by change and imperfection. The "unmoved mover" is very unlike the conception of God that one sees in most religions. It has been likened to a person who is playing dominos and pushes one of them over, so that every other domino in the set is pushed over as well, without the being having to do anything about it. Although, in the 18th century, the French educator Allan Kardec brought a very similar conception of God during his work of codifying Spiritism, this differs to the interpretation of God in most religions, where he is seen to be personally involved in his creation.

Hermeticism

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Main article: The All The All is the Hermetic version of God. Alternatively, it has been called The One, The Great One, The Creator, The Supreme Mind, The Supreme Good, The Father, and The Universal Mother. The All is seen by some to be a panentheistic conception of God, subsuming everything that is or can be experienced. One Hermetic maxim states "While All is in THE ALL, it is equally true that THE ALL is in All." (Three Initiates p. 95) The All can also seen to be hermaphroditic, possessing both masculine and feminine qualities in equal part (The Way of Hermes p. 19 Book 1:9). These qualities are, however, of mental gender, as The All lacksphysical gender. According to The Kybalion, The All is more complicated than simply being the sum total of the universe. Rather than The All being simply the physical universe, it is said that everything in the universe is within the mind of The All, since The All can be looked at as Mind itself (Three Initiates pp. 967). The All's mind is thought to be infinitely more powerful and vast than humans can possibly achieve (Three Initiates p. 99), and possibly capable of keeping track of every particle in the Universe. Despite The All being described as subsuming the universe, the possibility of there being things outside of The All is not excluded. The All may also be a metaphor alluding to the godhead potentiality of every individual. "[God]... That invisible power which all know does exist, but understood by many different names, such as God, Spirit, Supreme Being, Intelligence, Mind, Energy, Nature and so forth."[1] In the Hermetic Tradition, each and every person has the potential to become God, this idea or concept of God is perceived as internal rather than external. The All is also an allusion to the observer created universe. We create our own reality; hence we are the architect, The All. Another way would to be to say that the mind is the builder. Freemasonry often includes concepts of God as an external entity, however, esoteric masonic teachings [citation needed] clearly identify God as the individual himself: the perceiver. We are all God and as such we create our own reality. Although others believe God to be abstract. Meaning he is not seen in reality, but understood through deep contemplation. He is all around us everyday, just hiding in the miracles and beauty of our Earth.

Abrahamic religions

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Main article: God in Abrahamic religions See also: The nature of God in Western theology Judaism, Christianity and Islam, as well as the Bah' Faith, see God as a being who created the world and who rules over the universe. God is usually held to have the following properties: holiness, justice, sovereignty, omnipotence, omniscience, benevolence, omnipresence, and immortality. It is also believed to be transcendent, meaning that God
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is outside space and time. Therefore, God is eternal, unchangeable and unaffected by earthly forces or anything else within its creation. In the Abrahamic traditions there are many differences in how these properties are expressed[citation needed]. The importance placed upon those properties is often debated by each group. In the past, as well as modern times people[vague] have suggested each group is speaking of a different god, or that each individual human has his own personal conception of god; thus god can only be approximately known.

Judaism [edit]
Main article: God in Judaism Jewish monotheism is a continuation of earlier Hebrew henotheism, the exclusive worship of the God of Israel (YHWH) as prescribed in the Torah and practiced at the Temple of Jerusalem. Strict monotheism emerges in Hellenistic Judaism and Rabbinical Judaism. Pronunciation of the proper name of the God of Israel came to be avoided in the Hellenistic era (Second Temple Judaism), and instead Jews refer to God as HaShem, meaning "the Name". In prayer and reading of scripture, the Tetragrammaton YHWH) is substituted withAdonai ("my Lord"). Judaism teaches that God is neither matter nor spirit. God is the creator of both, but is Himself neither, and is beyond all constructs of space and time. There are two aspects of God: God Himself, who in the end is unknowable, and the revealed aspect of God, which created the universe, preserves the universe, and interacts with mankind in a personal way. In Judaism, the principle statement of monotheism is the Shema, a passage in the Torah which states, "Listen, Israel, HaShem is our God HaShem is one." Maimonides stated in his13 principles of faith that God is the Creator and Guide of everything that has been created, that He is One, there is no unity in any manner like His, and He alone is God; that He is free from all the properties of matter and that there can be no (physical) comparison to Him whatsoever; that He is eternal, and is the first and the last; that He knows all the deeds of human beings and all their thoughts; that He rewards those who keep His commandments and punishes those that transgress them; and that at a time when it pleases God, He will revive the dead. Over time, a Kabbalistic belief evolved that all of creation and all of existence is itself a part of God, and that we as humanity are unaware of our own inherent godliness and are grappling to come to terms with it. The standing view in Hasidism currently, is that there is nothing in existence outside of God - all being is within God, and yet all of existence cannot contain Him. Regarding this, Solomon stated while dedicating the Temple, "But will God in truth dwell with mankind on the earth? Behold, the heaven and the heaven of heavens cannot contain You."[2]

Christianity [edit]
Main article: God in Christianity Within Christianity, the doctrine of the Trinity states that God is a single being that exists, simultaneously and eternally, as aperichoresis of three hypostases, or persons (personae,prosopa): Father (the Source, the Eternal Majesty); the Son(the eternal Logos or Word, human as Jesus of Nazareth); and the Holy Spirit (the Paraclete or advocate). Some people have illustrated this concept by saying that the Father, Son and Spirit are one yet distinct, in the same way that ice, steam and water are one, yet distinctly different from each other.[citation needed] Since the 4th Century AD, in both Eastern and Western Christianity, this doctrine has been stated as "One God in Three Persons", all three of whom, as distinct and co-eternal "persons" or "hypostases", share a single divineessence, being, or nature. Following the First Council of Constantinople, the Son is described as eternally begotten by the Father ("begotten of his Father before all worlds"[3]). This generation does not imply a beginning for the Son or an inferior relationship with the Father. The
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Son is the perfect image of his Father, and is consubstantial with him. The Son returns that love, and that union between the two is the third person of the Trinity, the Holy Spirit. The Holy Spirit is consubstantial and co-equal with the Father and the Son. Thus, God contemplates and loves himself, enjoying infinite and perfect beatitude within himself. This relationship between the other two persons is called procession. Although the theology of the Trinity is accepted in most Christian churches, there are theological differences, notably between Catholic and Orthodox thought on the procession of the Holy Spirit (see filioque). Some Christian communions do not accept the Trinitarian doctrine, at least not in its traditional form. Notable groups include the Jehovah's Witnesses, Mormons,Christadelphians, Unitarians, Arians, and Adoptionists.

Binitarianism [edit]
Main article: Binitarianism A view within Christianity that there were originally two beings in the Godhead, the Father and the Word that became the Son (Jesus the Christ)[citation needed]. Binitarians normally believe that God is a family, currently consisting of the Father and the Son[citation needed]. Some binitarians [who?] believe that others will ultimately be born into that divine family. Hence, binitarians are nontrinitarian, but they are also not unitarian. Binitarians, like mostunitarians and trinitarians, claim their views were held by the original New Testament Church. Unlike most unitarians and trinitarians who tend to identify themselves by those terms, binitarians normally do not refer to their belief in the duality of the Godhead, with the Son subordinate to the Father; they simply teach the Godhead in a manner that has been termed as binitarianism. The word "binitarian" is typically used by scholars and theologians as a contrast to a trinitarian theology: a theology of "two" in God rather than a theology of "three", and although some critics prefer to use the term ditheist or dualist instead of binitarian, those terms suggests that God is not one, yet binitarians believe that God is one family. It is accurate to offer the judgment that most commonly when someone speaks of a Christian "binitarian" theology the "two" in God are the Father and the Son... A substantial amount of recent scholarship has been devoted to exploring the implications of the fact that Jesus was worshipped by those first Jewish Christians, since in Judaism "worship" was limited to the worship of God" (Barnes M. Early Christian Binitarianism: the Father and the Holy Spirit. Early Christian Binitarianism - as read at NAPS 2001). Much of this recent scholarship has been the result of the translations of the Nag Hammadi and other ancient manuscripts that were not available when older scholarly texts (such as Wilhelm Bousset's [4] Kyrios Christos , 1913) were written.

Mormonism [edit]
Main article: God in Mormonism In the Mormonism represented by most of Mormon communities (including The Church of Jesus Christ of Latter-day Saints), "God" means Elohim (the Father), whereas "Godhead" means a council of three distinct gods; Elohim, Jehovah (the Son, or Jesus), and the Holy Spirit. The Father and Son have perfected, material bodies, while the Holy Spirit is a spirit and does not have a body. This conception differs from the traditional Christian Trinity; in Mormonism, the three persons are considered to be physically separate beings, or personages, but united in will and purpose.[5] As such, the term "Godhead" differs from how it is used in traditional Christianity. This description of God represents the orthodoxy of The Church of Jesus Christ of Latter-day Saints (LDS Church), established early in the 19th century. However, the Mormon concept of God has expanded since the faith's founding in the late 1820s.

Islam [edit]
Main articles: Allah and God in Islam Islam's most fundamental concept is a strict monotheism called tawhd. God is described in the Qur'an as: "Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none
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like unto Him."[6][7]Muslims deny the Christian doctrine of the Trinityand divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules and are not expected to visualize God. The message of God is carried by angels to 124000<> messengers starting with Adam and concluding with Mohammad. God is described and referred in the Quran by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (SeeNames of God in Islam).[8]

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Muslims believe that creation of everything in the universe is brought into Category Portal being by Gods sheer command Be and so it is.[9][10] and that the purpose VT E of existence is to please God, both by worship and by good deeds.[11][12] He is viewed as a personal God who responds whenever a person in need or distress calls Him.[9][13] There are no intermediaries, such asclergy, to contact God who states We are nearer to him than (his) jugular vein[14]

Allh (Arabic: allh) is the Arabic term with no plural or gender used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ilh" (Arabic: ellh) is the term used for a deity or a god in [15][16][17] general.

Bah' Faith [edit]

Main article: God in the Bah' Faith Bah's believe in a single, imperishable God, the creator of all things, including all the creatures and forces in the universe.[18] In Bah' belief God is transcendent of space and time, but he is also described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty."[19] Though inaccessible directly, God is nevertheless seen as conscious of his creation, with a mind, will and purpose. Bah's believe that God expresses this will at all times and in many ways, including through a series of divine messengers referred to as Manifestations of God or sometimes divine educators .[20] In expressing God's intent, these manifestations are seen to establish religion in the world. Bah' teachings state that God is too great for humans to fully comprehend, nor to create a complete and accurate image.[21] Bah'u'llh often refers to God by titles (e.g. the All-Powerful, or the All-Loving).

Negative theology [edit]

Main articles: Apophatic theology and Cataphatic theology This section does not cite any references or sources.Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2010) Some Jewish, Christian and Muslim Medieval philosophers, including Moses Maimonidesand Pseudo-Dionysius, as well as many sages of other religions, developed what is termed as Apophatic theology or the Via Negativa, the idea that one cannot posit attributes to God and can only be discussed by what God is not. For example, we cannot say that God "exists" in the usual sense of the term, because that term is human defined and God's qualities 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 God is existent, therefore God is not non-existent. Likewise God's "wisdom" is of a fundamentally different kind from limited human perception. So we cannot use the word "wise" to describe God, because this implies God is wise in the way we usually describe humans being wise. However we can safely say that God is not
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ignorant. We should not say that God is One, because we may not truly understand Gods nature, but we can state that there is no multiplicity in God's being. In the Holy Quran it is stated that God possess no quality of God's creation, which means that there cannot be a He or She used to describe God. To say that God 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 One who sees all and can feel all does not need any emotion to make a decision. God is beyond emotion and other human biases. The reason that this theology was developed was because it was felt that ascribing positive characteristics to God would imply that God could be accurately described with terms that were used to describe human qualities and perceptions. As humans cannot truly comprehend what kind of wisdom an eternal transcendent being might have, or what infinity might be like, we cannot in fact know or characterize his true nature. It is beyond human ability and would only mislead people. The proponents of this theory often experiencedmeditation, which they viewed as the only effective way of having a personal relationship with God. It involved trying to reach beyond the words commonly used to describe him and his more ineffable characteristics, and to comprehend in a mystical manner the truths about him which could not be achieved through religious language. Thus many sages and saints of both monotheistic and other traditions described mystical trances, or raptures and stated they were unable to describe God or their visions fully.[citation needed]

God as unity or Trinity [edit]

Main article: God as unity or trinity See also: Unitarianism and Trinity Muslims, Jews, and a small fraction of other nominal Christians are unitarian monotheists . Unitarian monotheists hold that there is only one "person" or one basic substance, in God. Some adherents of this position consider Trinitarianism to be a form of polytheism. The vast majority of Christians have been and still are Trinitarian monotheists . Trinitarian monotheists believe in one god that exists as three interdependent persons who share the same substance/essence; the Christian version of this is called the Trinity. The Hindu versionTrimurti, differs from Christianity in holding that God has three aspects, though shown as anthropomorphs. While the Trimurti, is not an unquestioned doctrine in Hinduism, it is taught as one postulated understanding of the universe's divine order.

Eastern religions
Buddhism [edit]

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Main article: God in Buddhism The non adherence[22] to the notion of a supreme God or a prime mover is seen as a key distinction between Buddhism and other religious views. In Buddhism the sole aim of the spiritual practice is the complete alleviation of distress in samsara,[23][24] called nirvana. The Buddha neither denies nor accepts a creator,[25] denies endorsing any views on creation[26]and states that questions on the origin of the world are worthless.[27][28] Some teachers tell students beginning Buddhist meditation that the notion of divinity is not incompatible with Buddhism,[29] but dogmatic beliefs in a Supreme personal creator are considered to pose a hindrance to the attainment of nirvana,[30] the highest goal of Buddhist practice.[31] Despite this apparent non-theism, Buddhists consider veneration of the Noble ones [32] very important[33] although the two main schools of Buddhism differ mildly in their reverential attitudes. While Theravada Buddhists view the Buddha as a human being who attainednirvana or arahanthood through human efforts,[34] Mahayana Buddhists consider him
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an embodiment of the cosmic Dharmak aya (a notion of transcedent divinity), who was born for the benefit of others, and not merely a human being.[35] In addition, some Mahayana Buddhists worship their chief Bodhisattva, Avalokiteshvara[36] and hope to embody him.[37] Buddhists accept the existence of beings in higher realms (see Buddhist cosmology), known as devas , but they, like humans, are said to be suffering in samsara,[38] and not necessarily wiser than us. In fact the Buddha is often portrayed as a teacher of the gods,[39] and superior to them.[40] Despite this there are believed to be enlightened Devas on the path of Buddhahood. In Buddhism the idea of metaphysical absolute is deconstructed in the same way as of the idea of an enduring 'self', but it is not necessarily denied. Reality is considered as dynamic, interactive and non-substantial, which implies rejection of brahman or of a divine 'substratum'. A cosmic principle can be embodied in concepts such as the dharmakaya. Though there is a primordial Buddha (or in Vajrayana, the Adi-Buddha a representation of immanent enlightenment in nature) its representation as a creator is a symbol of the presence of a universal cyclical creation and dissolution of the cosmos, and not an actual personal being. However, an intelligent metaphysical underlying 'ground of enlightenment' is not ruled out by Buddhism although Buddhists are generally very careful to distinguish this idea from that of an independent 'creator-God'.[41]

Hinduism [edit]
Main article: God in Hinduism In Hinduism the concept of god is complex and depends on the particular tradition. The concept spans conceptions from absolute monism to henotheism, monotheism andpolytheism. In vedic period monotheistic god Concept culminated in the semi abstract semi personified form of creative soul dwelling in all god such as Vishvakarman, Purusha, andPrajapathy .In majority of Vaishnavism traditions, He is Vishnu, god, and the text identifies this being as Krishna, sometimes referred as svayam bhagavan. The term isvara - from the root is, to have extraordinary power. Some traditional sank hya systems contrast purusha(devine, or souls) to prak riti (nature or energy), however the term for sovereign god, ishvara is mentioned six times in the Atharva Veda, and is central to many traditions.[42] For SindhiHindus, who are deeply influenced by Sikhism, God is seen as the omnipotent cultivation of all Hindu gods and goddesses.[clarification needed] In short the soul paramatma of all gods and goddesses are the omnipresent Brahman and are enlightened beings.

Brahman [edit]
Main article: Brahman Brahman is the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools. The word "Brahman" is derived from the verb ((brh)) (Sanskrit: to grow), and connotes greatness and infinity. Brahman is talked of at two levels (apara and para). Para-Brahman is the all inclusive-( He is the head from which all concepts including the alphabets emerge. The honey of all knowledge i.e. the universal set of all concepts like mind, intellect, speech, alphabets, etc.) to denote this, a special term- not originating from alphabets- called OM is used. He is the fountainhead of all concepts but He Himself cannot be conceived . He is the universal conceiver, universal concept and all the means of concept. AparaBrahman is the same Para Brahma but for human understanding thought of as universal mind cum universal intellect from which all human beings derive an iota as their mind, intellect etc.

Ishvara [edit]
Main article: Ishvara Ishvara is a philosophical concept in Hinduism, meaning controller or the Supreme controller (i.e. God) in a monotheistic or the Supreme Being or as an Ishta-deva of monistic thought. Ishvara is a transcendent and immanent
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entity best described in the last chapter of the Shukla Yajur Veda Samhita, known as the Ishavasya Upanishad. It states "ishavasyam idam sarvam" which means whatever there is in this world is covered and filled with Ishvara. Ishvara not only creates the world, but then also enters into everything there is. In Saivite traditions, the term is used as part of the compound "Maheshvara" ("great lord") later as a name forSiva.

Bhagavan [edit]
Main article: Bhagavan Bhagavan literally means "possessing fortune, blessed, prosperous" (from the noun bhaga, meaning "fortune, wealth", cognate to Slavic bog "god"), and hence "illustrious, divine, venerable, holy", etc. In some traditions of Hinduism it is used to indicate the Supreme Being or Absolute Truth, but with specific reference to that Supreme Being as possessing a personality (a personal God). This personal feature indicated in Bhagavan differentiates its usage from other similar terms such as Brahman, the "Supreme Spirit" or "spirit", and thus, in this usage, Bhagavan is in many ways analogous to the general Christian and Islamic conception of God.

Mahadeva [edit]
Lord Shiva is more often considered as first Hindu God. Mahadeva literally means "Highest of all god". Shiva is also known as Maheshvar, the great Lord, Mahadeva, the great God, Shambhu, Hara, Pinakadhrik, bearer of the axe and Mrityunjaya, conqueror of death. He is the spouse of Shakti, the goddess. He also is represented by Mahakala and Bhairava, the terrible, as well as many other forms including Rudra. Shiva is often pictured holding thedamaru, an hour-glass shape drum, shown below with his trishula. His usual mantra is om namah shivaya.[43] This must not be confused with the numerous devas . Deva may be roughly translated into English as deity, demigod or angel, and can describe any celestial being or thing that is of high excellence and thus is venerable. The word is cognate to Latin deus for "god". The misconception of 330 million devas is commonly objected to by Hindu scholars. The description of 33 k oti (10 million, crore in Hindi) devas is a misunderstanding. The word k otiin Sanskrit translates to 'type' and not '10 million'. So the actual translation is 33 types and not 330 million devas. Ishvara as a personal form of God is worshiped and not the 33 devas. The concept of 33 devas is perhaps related to the geometry of the universe.

Early Modern and new religious movements

Rosicrucian [edit]

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Main article: The Rosicrucian Cosmo-Conception#The Rosicrucian conception of God and the scheme of evolution The Western Wisdom Teachings present the conception of The Absolute (unmanifested and unlimited "Boundless Being" or "Root of Existence", beyond the whole universe and beyond comprehension) from whom proceeds the Supreme Being at the dawn of manifestation: The One, the "Great Architect of the Universe". From the threefold Supreme Being proceed the "seven Great Logoi" who contain within themselves all the great hierarchies that differentiate more and more as they diffuse through the six lower Cosmic Planes. In the Highest World of the seventh (lowest) Cosmic Plane dwells the god of the solar systems in the universe. These great beings are also threefold in manifestation, like the Supreme Being; their three aspects are Will, Wisdom and Activity. According these Rosicrucian teachings, in the beginning of a Day of Manifestation a certain collective Great Being, God, limits himself to a certain portion of space, in which he elects to create a solar system for the evolution of added self-consciousness. In God there are contained hosts of glorious hierarchies and lesser beings of every grade of intelligence and stage of consciousness, from omniscience to an unconsciousness deeper than that of the deepest trance condition. During the current period of manifestation these various grades of beings are working to acquire more experience than
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they possessed at the beginning of this period of existence. Those who, in previous manifestations, have attained to the highest degree of development work on those who have not yet evolved any consciousness. In the Solar system, God's Habitation, there are seven Worlds differentiated by God, within Himself, one after another. Mankind's evolutionary scheme is slowly carried through five of these Worlds in seven great Periods of manifestation, during which the evolving virgin spirit becomes first human and, then, a God.

Unitarian Universalism [edit]

Main article: Unitarian Universalism Concepts about deity are diverse among UUs. Some have no belief in any gods (atheism); others believe in many gods (polytheism). Some believe that the question of the existence of any god is most likely unascertainable or unknowable (agnosticism). Some believe that God is a metaphor for a transcendent reality. Some believe in a female god (goddess), a passive god (Deism), an Abrahamic god, or a god manifested in nature or the universe (pantheism). Many UUs reject the idea of deities and instead speak of the "spirit of life" that binds all life on earth. UUs support each person's search for truth and meaning in concepts of spirituality. Historically, Unitarianism was a denomination within Christianity.The term may refer to any belief about the nature of Jesus Christ that affirms God as a singular entity and rejects the doctrine of the Trinity. Universalism broadly refers to a theological belief that all persons and creatures are related to a god or the divine and will be reconciled to a god (Universal Salvation).

Sikhism [edit]
Main article: God in Sik hism The Sikh term for God is Vahigur and Nnak describes him as nirak r (from the Sanskritnirk r, meaning formless ), ak l (meaning eternal) and alak h (from the Sanskrit alak ya, meaning invisible or unobserved). At the very beginning of the first composition of Sikh scripture is the figure "1" - signifying the unity of God. Nnak's interpretation of God is that of a single, personal and transcendental creator with whom the devotee must develop a most intimate faith and relationship to achieve salvation. Sikhism advocates the belief in one god who is omnipresent and has infinite qualities. This aspect has been repeated on numerous occasions in the Gur Granth Shib and the term ik ak r signifies this. In the Sikh teachings, there is no gender for God. When translating, the proper meaning cannot be correctly conveyed without using a gender definition, but this distorts the meaning by giving the impression that God is masculine, which is not the message in the original script. Nnak further emphasizes that a full understanding of God is beyond human beings. However, Nnak also describes God as being not wholly unknowable. God is consideredsarav vi'pak (omnipresent) in all creation and visible everywhere to the spiritually awakened. Nnak stresses that God must be seen from "the inward eye", or the "heart" of a human being - that meditation must take place inwardly to achieve enlightenment progressively. Nnak emphasizes this revelation in creation as crucial, as its rigorous application permits the existence of communication between God and human beings. Sikhs believe in a single god that has existed from the beginning of time and will survive forever. He/she is genderless, fearless, formless, immutable, ineffable, self-sufficient, not subject to the cycle of birth and death, and omnipotent. God in Sikhism is depicted in three distinct aspects, viz. God in himself, God in relation to creation, and God in relation to man. During a discourse with Siddhas, Hindu recluses, Guru Nanak in reply to a question as to where the Transcendent God was before the stage of creation replies, "To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn, he permeated all that void" (GG, 940).

Prajapita Brahma Kumaris [edit]

According to Prajapita Brahma Kumaris religion, Shiva is incorporeal Supreme Soul God Father and his form is a point of light.[44][45]
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The Brahma Kumaris teach that once every 5,000 years in 1936, God Shiva himself comes down from Nirvana, enters the body of diamond merchant Lekhraj Kripalani (1876-1969) in Hyderabad, Sindh, starts to speak the true Gita through his mouth to create the Golden Ageworld.[46]

Extraterrestrial [edit]
See also: UFO religion Some comparatively new belief systems and books portray God as extraterrestrial life. Many of these theories hold that intelligent beings from another world have been visiting Earth for many thousands of years, and have influenced the development of our religions. Some of these books posit that prophets or messiahs were sent to the human race in order to teach morality and encourage the development of civilization. (See e.g. Rael and Zecharia Sitchin).

Modern philosophy

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Process philosophy and Open theism

Main articles: Process theology and Open theism

Process theology is a school of thought influenced by the metaphysical process philosophyof Alfred North Whitehead (18611947), and Open theism is a theological movement that began in the 1990s, similar, but not identical, to Process theology. In both views, God is not omnipotent in the classical sense of a coercive being. Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature. The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God and creatures co-create. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities. Process theology is compatible with panentheism, the concept that God contains the universe (pantheism) but also transcends it. God as the ultimate logician - God may be defined as the only entity, by definition, possessing the ability to reduce an infinite number of logical equations having an infinite number of variables and an infinite number of states to minimum form instantaneously.

Posthuman

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Main articles: Omega Point and Posthuman God See also: Technological singularity A posthuman God is a hypothetical future entity descended from or created by humans, but possessing capabilities so radically exceeding those of present humans as to appear godlike. One common variation of this idea is the belief or aspiration that humans will create a God entity emerging from an artificial intelligence. Another variant is that humanity itself willevolve into a posthuman God. The concept of a posthuman god has become common in science fiction. Science fiction author Arthur C. Clarke said in an interview, "It may be that our role on this planet is not to worship God, but to create him." Clarke's friend and colleague, the late Isaac Asimov, postulated in his story "The Last Question" a merger between humanity and machine intelligence that ultimately produces a deity capable of reversing entropy and subsequently initiates a new Creation trillions of years from the present era when the Universe is in the last stage of heat death. In Frank Herbert's science-fiction series Dune, a messianic figure is created after thousands of years of controlled breeding. The Culture series, by Iain M. Banks, represents a blend in which a transhuman society is guarded by godlike machine intelligences. A stronger example is posited in the novel Singularity Sk y by Charles Stross, in which a future artificial intelligence is capable of changing events even in its own past, and takes strong measures to prevent any other entity from taking advantage of similar capabilities. Another example appears in the popular online novella The
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Metamorphosis of Prime Intellect in which an advanced artificial intelligence uses its own advanced quantum brain to resolve discrepancies in physics theories and develop a unified field theory which gives it absolute control over reality, in a take on philosophical digitalism.

Phenomenological definition

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Main article: Phenomenological definition of God The philosopher Michel Henry defines God in a phenomenological point of view. He says: "God is Life, he is the essence of Life, or, if we prefer, the essence of Life is God. Saying this we already know what is God the father they almighty, creator of heaven and earth, we know it not by the effect of a learning or of some knowledge, we dont know it by the thought, on the background of the truth of the world ; we know it and we can know it only in and by the Life itself. We can know it only in God."[47] This Life is not biological life defined by objective and exterior properties, nor an abstract and empty philosophical concept, but the absolute phenomenological life, a radically immanent life that possesses in it the power of showing itself in itself without distance, a life that reveals permanently itself.

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