God
From SourceryForge
God is a word with many meanings. When capitalized (God), it generally refers to the singular entity, being, principle, or presence that is either the creator of the universe (monotheism), and/or the very ground of being, itself. When uncapitalized (god), it refers to a deity or divine being, typically one among several, or many (polytheism).
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Conceptions of God
God is transcendent when it stands apart from the universe, and immanent when its presence dwells within its creation. A transcendent God is often believed to exist eternally (outside of time), while the universe has a beginning and/or an end. This is typical when the universe is considered fallen, or imperfect, relative to the perfection and unity of God. In this case, God is usually the transient cause of all things (i.e.—God directly fashioned the universe in conscious act of creation). An immanent God is often believed to be the divine presence or principle that defines the universe and all things within it by its very existence (i.e.—everything that exists is a direct part of God's very being—immanent cause). Such a God may or may not be conscious or exhibit intelligence or will, and usually does not act in any overt ways to intervene in human affairs. In contrast, a transcendent God usually possesses a divine will, establishes rules and covenants for its subjects, and often metes out rewards and punishments.
A transcendent God is often referred to as a divine parent (e.g. as Heavenly Father), and has a personal relationship with its subjects much like a ruler. An immanent God is intrinsically woven into the fabric of reality, and interacts with its creation in a more or less impersonal manner, as a divine presence, organizing principle, or source of spiritual illumination.
God is almost always considered omnipotent, or all-powerful, and all-good, even defining all that is good, in itself. Often, God is also omniscient (all-knowing) and omnipresent (existing everywhere), as well. Omnipotence usually leads to the problem of evil, which questions how an all powerful God would allow suffering and evil to exist in its creation. Omniscience usually leads to the question of predestination vs. free will; namely, how humans can be free to choose to obey or not when God knows beforehand whether or not they will. Ominpresence also often leads to questions of evil, since such a God must (by definition) be present even in the most henious events.
Omnipresence and immanence are similar, but not identical concepts. A transcendent God may be omnipresent, in that its presence its felt throughout its creation, while not necessarily being immanent, or dwelling within its creation.
Pantheism generally holds that God and the universe (or reality) are one and the same thing. God in this sense is often not at all conscious. In some pantheistic views, the evolution of life, especially of humanity, represents the universe attempting to become conscious of itself.
Abrahamic monotheism
In Abrahamic religions (Christianity, Judaism, and Islam), God is the creator and supreme master of the universe. In Judaism he is called Yahweh (YHVH) or Elohim (though Judaism teaches against speaking the name of God, so Adonai usually replaces Yahweh, and Hashem usually replaces Elohim). In Islam he is named Allah. All Abrahamic religions are monotheistic.
Indian pantheism/polytheism
Hinduism, [[religions share the concept that all of the phenomenal world is essentially an illusion that stems from the perception of self, or self-consciousness. To conceive of the self as a being with individual existence constitutes a dramatic alienation from the world soul (brahman, atman, jiva, nirvana), or unitary consciousness of the universe, a state of being where all is one, and self fades away. As the self fades away, so does this illusory universe in which we live.
While superficially polytheistic (there are potentially innumerable gods and goddesses in these religions), the gods and goddesses are, themselves, variously alienated from the ultimate reality, a reality that has nothing much to do at all with the world we perceive around us. While gods and goddesses may or may not be thought to exist (as much as the self does or does not exist), there is some question as to whether the term God is an apt description of the ultimate reality, or world soul that sits behind the illusion of self and the universe that is perceived by the self. For this reason, these religions are sometimes considered rather atheistic, especially by scholars in the Abrahamic tradition.
Since the world soul is the only true reality, and the phenomenal universe is an illusion, the relationship between the world soul and the universe is very different than that in Western forms of monotheism, where the universe is very real, even if dwelling in a "fallen" state. The concept of creator and creation is very different here, so the notions of transcendence and immanence are, as well. The world soul is immanent, in that all beings are a part of it, even if they dwell in a state self-delusion; it is transcendent, as well, since it exists quite independently of the collective illusions of the manifold selves.
Polytheism
In polytheistic religions, including most forms of Paganism and neo-paganism there are several gods and goddesses. Some polytheistic religions also believe that there is some quasi-conscious essence, or ground of being, but they do not necessarily call this concept God.
Organized religion and magic
The more an organized religion consideres belief in magic to be superstitious or heretical, the less it will consider its own rituals and practices to involve magic. Instead, a distinction is made in such cases between the manifestation of divine power through officially sanctioned rites (e.g.—prayer, sacraments), and the practice of magic. It becomes a question of authorization. Magic, in the doctrines of such religions, constitutes either folly, an unauthorized attempt to use powers reserved to the deity and its agents, or the invocation of evil or taboo entities or forces.
On the other hand, the more an organized religion sanctions belief in and the practice of magic, the more likely its own rituals will be considered magical. In such cases, magical practice is often considered a connection to, and a means of interaction with, the divine.
Generally speaking, however, most organized religions establish clear doctrines as to the forms and symbols that are acceptable in magical practice, and often issue sanctions against those that violate or fail to conform to those standards. Often, dire consequences are predicted for those who do not adhere to the prescribed ritual forms.
Folk magic has rather mundane and practical aims in mind, and generally has had little problem adapting the religious forms and symbols of the day in the effort to maintain social acceptance. Only where magic itself is taboo is folk magic proscribed.
In cases where magic and religion coexist, there is still a distinction between the social rites officiated by clergy, and the practices conducted by individuals.
Mysticism and magic
In the syncretic hotbed of Alexandria around the time of Philo, the Greek papyri were developed containing a hybrid of Greek, Gnostic, and Egyptian symbols (Hermes-Thoth-Moses, and Set-Typhon). This work formed the basis of much of what later became the Western esoteric tradition. Conventional religion was seen as a necessary structure for ordinary people, but for the mystic, it was little more than a patina concealing the deeper mysteries, and magic was the way to connecting with a reality deeper than God, at least as conventionally understood. The experience was highly individualistic, and the secrets could not be taught. This tradition was elaborated upon and amplified in Medieval Europe by Jewish and Christian mystics, energized by the rise of neo-Aristotlean views as a consequence of the influx of scholarly material brought back to Europe from the Crusades. Hence Kabalah, alchemy, Eliphas Levi, John Dee, and all the rest.
In Eastern traditions, mystics generally view the gods and goddesses as anthropomorphizations of various principles and mystical concepts, and they typically look down upon those who believe that such beings actually exist.
There has always been a certain tension between organized religion and the mystic traditions, due primarily to the fact that organized religion is about social adherence to an established moral order, and the mystic tradition has always emphasized individual exploration and Gnosis. One reason that mystics have been tolerated at all has been the exclusive nature of such movements. Membership is rather restricted, which limits the threat they may pose to the established order. Another is the role that such mystics have played in actually shaping the doctrines that later become mainstream.
