Whole Dude – Whole Spirituality

SPIRITUALITY SCIENCE – REGULATIVE AND CONSTITUTIVE PRINCIPLES OF PURE REASON:

Regulative Concepts & Principles, Constitutive Concepts & Principles are central to Kant’s philosophy. In the Critique of Pure Reason, this distinction marks the division between the Faculty of Reason and the Faculty of Understanding.

The Understanding is constitutive of the possibility of Experience. All Experience must conform to the Concepts & Principles of the Understanding, which are realized or instantiated in Experience; Experience contains Substances, Causal Connections and so on.

The Faculty of Reason, by contrast, is merely Regulative in relation to Experience. Although Reason too plays an indispensable role in Experience, the Concepts proper to it – the so-called ideas of Reason, such as the idea of God, or the idea of the World as a complete Totality cannot be realized or instantiated in Experience at all. Nevertheless, ideas of Reason still function legitimately to guide empirical inquiry into the objects that can be given in Experience.

We declare, for example, that the Things in the World must be so considered as if they had their existence from a Highest Intelligence. It indicates not how an Object is Constituted but rather, how we, under its guidance, are to seek the Constitution and Connection of the Objects of Experience in general. Thus, Regulative Concept & Principle helps in complete Understanding of the Constitution and Connection of the Objects of Experience.

In its regulative use, Reason guides our work in striving for Knowledge, helping us to correct errors and arrive at more comprehensive insights.

Regulative Principles govern the Existence of Appearance. Such Principles may not be proven since Existence cannot be constituted. For example, man has no ability to constitute Living Matter called Protoplasm while man has general understanding of its constituents. Man may not be able to prove and verify all the Regulative Principles of Human Existence for he cannot constitute Living Matter.

Kant discusses the Regulative Principles of Reason, which determine the limits of Reason.

The Principles that objectively state what is present in the Object itself, that is, what is the Constitution of Appearance. These Principles of Pure Understanding describe standard and necessary Constituents of the World of Appearance. Regulative Principles play no part in determining the Objective Character of the World of Appearance. They are maxims, neither provable nor disprovable and are not to be understood as true or false. They serve to guide our inquiry within Experience and lead us to transgress the limits of Reason from the Conditioned to the Unconditioned. For example, I mentioned several times in the past as to how Human Existence is possible only under the influence of Illusion and not that of Reality of Earth’s Speed.

WHAT IS “PANCHA PRANA?”

On www.yoganirvana.org

In Indian Tradition, Pancha Prana (Breath of Life or VAYU) is described as Vyana, Samana, Udana, Apana and Prana. The term or phrase ‘PRANA’ refers to air that is in the heart, and the word is generally used to describe the act of breathing or respiration, as a sign or mark of Life. In reality, this air or breath, or VAYU exists in molecules of Hemoglobin contained in Red Blood Cells.

No religious doctrine mentions about Cellular Respiration. But, understanding of Existence and Life will be impossible without examining the Connection between Air, Breath, Vayu, Respiration and Food that sustains Life by providing Matter and Energy drawn from an external source. In Medical Science, understanding of man involves study of Human Anatomy (Structure and Constitution of Cells, Tissues, Organs, and Organ Systems of Human Body), and Human Physiology (Regulation of Functions of various Cells, Tissues, Organs, and Organ Systems of Human Body).

WHEN DOES LIFE BEGIN?

On bhavanajagat.wordpress.com

The understanding of Spirit or Soul begins with knowing as to When Life begins.

On bhavanajagat.com

I ask my readers to begin their inquiry by studying the Single, Fertilized Egg Cell which initiates man’s Life Journey. This Cell has Life, has ‘PRANA’ for it performs the vital function called ‘Cellular Respiration’.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

On www.nagarjunaayurveda.com

From: Devinder Singh Gulati:

I will qualify my opinion that Spirit is non-material.
There is the Absolute, there is Spirit, and there is Soul.
All three are distinct.
The Absolute is non-material.

Sri Aurobindo uses words like Spirit and Truth in their original significance and assumes the reader knows them, whereas the reader takes them in the linguistic sense.
— For us, Spirit is soul or God, a power that presides over human destiny, as we take government to be a power in the capital.
Spirit, to Sri Aurobindo is the experience of Sat while it tries to objectify. This experience renders Sat into substance. It is out of that substance the world is made. It is difficult for us to distinguish between Spirit, Soul and Being. He explains that Spirit in the transcendent plane is before Time was created and Soul is the Spirit in the Cosmos and Universe.

Spirit is the experience of Sat while it tries to objectify.

There was a time when God was alone, all by Himself.
That is the state of Absolute.
The Absolute is non-material.
The Absolute is referred to as Akalpurkh by Sikhs.

Then God decided to objectify Himself.
He became Spirit; the Universal Godhead.
The Spirit is a substance.
The Spirit is referred to as Karta Purakh by Sikhs.

Spirit comes in the manifestation in two forms.
As a diffuse principle called the Holy Ghost by Christians, and Naam by Sikhs.
As an individuated form called the Son by Christians and Jeev by Sikhs.
Jesus identified with Spirit as Father and Guru Nanak as Karta Purakh.

Soul (delegate of Jeevatma) may or may not be material.
I do not understand this as yet, though I tend to the view it is non-material.

It has qualities of Body, Vital, Mind, and is yet something more.
‘Qualities’ is not the same as ‘composed of’.

Body, mind and life are distinctly material.

For Body, Mind, and life are based on the Gunas.
The Spirit is superior to, or is above the Gunas.
How is spirit a substance and non-material at the same time is yet to be understood.

There was only SAT; pure existence; Akalpurkh.

It became SAT, CHIT, ANAND.
That was the birth of Spirit.
Sat, Chit, Anand is transcendent; i.e. non-material.

The Spirit is transcendent in Christianity.
The Holy Ghost; is it immanent?
Naam is transcendent and immanent.
How does Spirit straddle transcendence and immanence as Father and Holy Ghost?

Gulati

Devinder Singh Gulati dgulhati@yahoo.com wrote:

I have come across a new fact. So I will hold my assertion that soul is immaterial in suspension. This new fact says the soul is solid. Not that it is material or based on material. It says it is concrete. Now does concrete have to be matrial, that is what we have to ascertain.

The word soul is sometimes used for something that is abstract, something that is ethereal, something that is intangible, something that is not capable of being seized upon, something that escapes us, something that seems to be lying above us. Now these words also are not entirely inapplicable to the real soul but they do not indicate exactly what the soul is. First of all the soul is not really intangible as many people believe it to be, the soul is not abstract, the soul is not something that cannot be seized, or that which cannot be grasped. To talk in positive terms the soul is concrete. In fact, when the soul is experienced, you feel that even the solidity of a substance such as a table is not as solid as that. When you really experience the soul, its concreteness is so great that the ordinary idea that the soul is abstract is found to be fundamentally incorrect. It is abstract only in the sense that in our ordinary life we take only material substance to be solid and everything else to be abstract, but actually speaking this matter is less concrete than the soul itself. When you really experience it, you feel the solidity and the stuff of it to be so powerful that it will be even much more solid than a heavy pillar of steel. It is true that it is above all that we know at present but it is also in everything that we know. The soul is present in everything ─ in the body, in our movements, in our thoughts, in our feelings, emotions, impulses, predilections, preferences, attractions, in everything it is present; because actually it is the stuff of which all this is made, so it is bound to be present everywhere.

There is a further capacity of the soul. The capacity to deal with the confusions, doubts and errors of the mind, the capacity to control undesirable desires, to eliminate wrong relationships which one builds up in life, the capacity to overcome the obscurity of the physical, the resistance of the physical and the illnesses of the physical. These three capacities are also present in the soul. It not only has the knowledge of dealing with them but also the skill of dealing with them. You might say that the soul is both like an architect and a mason. An architect is one who designs out of materials a beautiful structure. Similarly, the soul has body, life and mind as materials and the soul knows how to design and harmonise body, life and mind in a beautiful manner and like a mason he can also ultimately construct that beautiful building.
The soul has a further capacity. It can communicate deeply with the souls of others inwardly, without even speaking, even without outer communication. It may use outer communication if necessary but it is not indispensable for it. The telephonic lines of the soul with other souls are very direct.
And finally the greatest capacity of the soul is that it is inherently aware of God. God is, for most people, particularly in modern times, an idea or a belief which is imposed from the outside and most of us doubt whether God really exists or not. But for the soul, God is a living reality. For the soul, the one object that is really real is God. It is in direct touch with God and it can communicate with God, it has the sweetest relationship with God and it can discover what is God’s will and can manifest it.
In the Veda, the greatest discovery that our Vedic Rishis made was the discovery of the soul. The word they used for the soul was Agni and to explain to ordinary people, they said that you must light Agni every day in your house. This is the prescription they gave and they made Agni the centre of the entire Indian life. They said that for every turn of life you have to do a havan, you have to light the fire. They said that if you go inwards, you will discover the soul, which is like a flame, an inner flame, a flame of aspiration, a flame, which always moves upwards. Like fire, it always moves upwards and it is always pure. In fact, impurities can be burnt by fire but fire is always pure. Whatever you might do, fire can never be impure; similarly the soul is always pure. Therefore every human being is basically pure in the soul and if you can really reach the soul of somebody, you can forget all the impurities of outer nature. All the things that we call ugly, wrong and bad are forgotten when we come to the soul plane. It does not mean that every human being in his outer being is pure. But if you really want to establish a true relationship with somebody, you can find in his soul, a real purity in which everything can be burnt away. So, if you really meet somebody at the soul level, the entire past can be thrown out, wiped out. Everything can be forgotten, forgiven, it truly vanishes. The soul is like a slate in which purity remains, whatever else you have written can be rubbed off. That is why the Vedic Rishis compared the soul with only one thing and that is Agni, and that is why they made Agni the centre of human life, of the entire social life and they said that at every turn of life, human beings have to discover Agni. The very first mantra of the Rig Veda gives the whole secret of the soul. It says agnimire, “O soul, I worship you”. This is the secret mantra. If you want to find your soul, you just say, “O soul I worship you.” If you constantly do it, the soul itself will come out in the front and you will begin to shine with the nature of the soul. Then it says, purohitam, “you are the purohita ─ leader.” Purohita does not mean an ordinary priest. Puroha means front, hita means put forward; that which is put forward is called purohita. So the soul is the purohita, one who is always in the front, he is constantly guiding you, although you may not listen to its guidance, you might not be aware of it. It says purohitam yajnasya devam ritvijam. He is the ritvija ─ the one who knows the cycles of development, where one is at present in the long cycle of development. You may have had many past births. It knows all the past births, it knows where you are now, it knows the direction in which you are going, it knows the cycles by which you can move towards it. It is ritvijam ─ ritu means the season. It is the knower of the seasons of the soul’s development. It is hotaram; it is the one who can call all the powers that are in God because it has direct contact with Him. It is ratnadhatamam. Here ratna means happiness, bliss, sweetness ─ it is the holder of all the bliss that is possible, even the highest bliss. So, if a human being is in search for the highest bliss he will get it only by going through the soul. Such is the importance of the soul in our search of life.

Gulati

Devinder Singh Gulati wrote:

When we use the word soul, what do we normally mean? Soul really means the stuff of which a thing is made. When we say this is the soul of an institution, the soul of the home, the soul of life, what we mean is that it is that without which the thing concerned could not have been made. Many people, in many circumstances and many contexts, use this word, soul, loosely and that is why there is a great deal of confusion on this subject.
Every human being normally has got these three elements ─ the body, the vital and the mental; but none of these is the soul, although the soul is present in all of them. The soul is the stuff of everything but the soul is still different from all the three. Many people think that the vital prana is the soul, which it is not. Similarly many people think that the mind is the soul (which also it is not) because mind seems to be uplifted and high and can move about in imagination ─ it looks as if it is ethereal, something corresponding to our concept of something that is superior and high. Now it is true that mind is certainly superior to many things in our consciousness but there is still something deeper than mind and that is the soul. In Sanskrit it is called antaratman. How do we distinguish between mind and the soul? Since the soul is the stuff of everything, it will naturally have qualities that are present in the body, life and mind. The soul, for example, has a kind of substantiality which even matter has got, it has feelings just as the vital has got, it has the knowledge just as the mind has got. Now these three things are present in the soul and yet it is something else. What is that something else? First, a spontaneous sweetness in the consciousness, spontaneous sweetness, not depending upon objects ─ when I am with you, I may feel very sweet because of your presence; with you I understand what sweetness of a relationship is. But when the same sweetness, or even greater sweetness is experienced without dependence upon any object that is the sign of the soul.

In Katha Upanishad it is described as madhvadaha ─ madhu means honey, adaha means eater ─ the soul is described as the eater of honey, the eternal honey; it is like a sponge which constantly oozes out honey. Each one of us has got a soul, just as each one of us has got a mind. It is full of sweetness, inherent sweetness, you do not have to manufacture it and you do not have to be in contact with any object in the world to experience it. When you touch it you will automatically find sweetness in it and you will be filled with sweetness. That is the first characteristic of the soul ─ inherent sweetness of consciousness ─ not merely sweetness coming from outside, but that which is inherent, inborn ─ just as the capacity of thinking is inborn in the mind, similarly the capacity of experiencing sweetness independent of any object in the world, internally, is a speciality of the soul. The second characteristic of the soul is that it has an automatic knowledge of the truth. If the soul is brought into the real play, put in the presence of many facts, many people, it will automatically turn to the truthful man, truthful woman, truthful child, automatically, just as the sunflower turns automatically to the sun. The soul is like a needle that automatically turns to all that is truthful. In the mind, truth is to be sought for. In the mind it may be mixed with error. We start with ignorance and doubt and gradually eliminate errors and arrive at some kind of truth. It is a big labour and in that too we are not sure whether it is really true or not. We simply say: “I think it may be true, probably it is true,” and to make it certain you require so much evidence. Only then can you say, “Now I think it is really true” and even then fresh evidence might emerge and disqualify what was previously believed to be the truth. We see in the judgments of the courts, how very often, even with clinching evidence, a wrong judgment is given. So, mind is a seeker of truth, it may arrive at the truth but it is never certain about it. The soul on the contrary is automatically sure of what is true, without evidence. Therefore if the soul consciousness is really discovered, it can automatically find out what is true and what is false. It is compared with a swan, which has the capacity of separating milk from water. It is so said that if you fabricate a story and give it to the soul, it will automatically separate the truth from the falsehood – it will not look for evidence. Similarly, it has another capacity of distinguishing between good and evil, who is noble and who is not noble, whether somebody is truly self–sacrificing or not or only making a pretence of sacrifice. Similarly, the soul has a real eye for beauty; even in the ugly it can find out what is beautiful. That is why, when a mother has real love for her child, she always finds the child to be beautiful ─ because real motherhood is very near to the soul. All mothers in the world while experiencing real motherhood are very near to their soul. Fathers cannot experience this but mothers experience this very deeply, that is why motherhood is such an important thing in life. So, sweetness is the first recognition of the soul, and then comes the capacity to distinguish truth from falsehood, capacity to distinguish good from evil and the capacity to distinguish between the beautiful and the ugly.

There is a third element in the soul; it has an inherent knowledge of what is the purpose of the life in which it is involved now. “What is the direction that my life must take? What is the purpose of my life? What am I here to do? Should I be an engineer or a doctor or a lawyer, a coolie or a scribe, or what? How do I know what I am to do?” These are questions that everyone asks. If you give a chance to the soul it has an answer. In fact this is the one question, the answer to which you can find in no book but which you can find only in the soul, “What am I to do in life?” Books can give a general guidance, but what your specific work is, can be found only in your soul and nowhere else. That is why if you really want to know your aim in life, it can be achieved only by going to the soul. So, this is the fourth important element in the soul ─ the knowledge of the aim of life of the individual.

Gulati
Devinder Singh Gulati wrote:

I distinguish Spirit from Soul. Spirit is the origin of everything. It is non-material. Spirit is transcendent. In the manifestation it is a diffuse principle. Soul is an individuation of Spirit. In the Christian trinity of Father, Son and Ghost, I identify Father as transcendent Spirit, Son as Soul, and holy Ghost as the diffuse principle in the manifest world. The vital animating principle found in living thing, I identify as life force, prana. The embodied Spirit, which I call Soul, does not have a material basis. It is non-material.

Rudra is engaging here in pushing an opinion. He is not interested in finding truth. Opinion is not truth. One who is inquiring into the truth of a matter takes into account all opinions in order to establish his opinion or find error in his opinion. Rudra has foreclosed the issue by refusing to consider the possibility of an immaterial Soul that may have its own independent existence. Rudra exhibits herein a non-scientific attitude, for science takes into account all observable facts. His plea is that the immaterial cannot be observed. But when effects can be observed it is a valid observation. Or if someone at least has observed, it is a valid observation. I have not observed the atoms, but I take the scientists word for it that they exist.

Matter is immortal, unborn, uncreated, immutable and indestructible says Rudra. He does nothing to disprove the claim of the scriptures that say God created matter. He may find some support in the Koranic claim that God created Man from clay or earth that was existing, but the Koran does not explain how God has sovereignty over matter that He did not create. Rudra also claims God does not exist, although he not countered the Koranic claim of transcendence and immanence of God. He offers the immanence claim as support of his own opinion, whereby he implicitly accepts transcendence, but fails to counter Islamic theology on the rejection of immanence by citing some other claims in the Koran.

My definition of Soul is; it is individuated Spirit. Spirit I define as first cause.

Rust or iron oxide is a mutation of iron. What according to you is original or true nature of iron?

I request you deal with all my arguments, not just take up iron and iron oxide.

Gulati

R.Rudranarasimham wrote:

WHAT IS SPIRIT? WHAT IS SOUL?

For purposes of discussion, it is important to attach specific meaning to words or terms used in conversation. I define Spirit or Soul as the Vital, Animating Principle found in all Living Things. My concern is about ’embodied’ Spirit or Soul and to discover its material basis. I have no particular concern for Spirit or Soul that is immaterial or may have an independent existence when not attached to Living Things. While defining Matter or things that have Substance or Material, I ask people to recognize that Matter as constituted by its Chemical Elements which have basic attributes such as Imperishable, Immutable, Immortal, Unborn, and even Uncreated. If man is created by using mud, clay, dust, or Earthly Material, I claim that Material is Indestructible.

I ask readers to attach specific meaning to the word named Soul or Spirit.

Iron, the Chemical Element is Indestructible. Whereas Iron Oxide or Rust is thought of as Perishable as it is associated with change called Corrosion.

For purposes of discussion, I ask readers to specify as to what they want to investigate; 1. The Original, True, or Real nature of Chemical Element Fe, or Iron, or 2. Its interaction with other Chemical Elements.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

Devinder Singh Gulati wrote:

By spirit you mean jinn or soul?

Book – “The World of the Jinn and Devils”, p. 7
Ibn Abdul Barr said, “The jinn, according to

the scholars of the language, are of different types:

• If one is mentioning the jinn purely of

  themselves, the are called jinni.*

• If one is mentioning the jinn that live among

  mankind, they are called aamar whose plural is amaar.

• If one is mentioning the ones that antagonize

  the young, they are called arwaah.

• If one is mentioning the evil ones that antagonize

  humans they are called shaitan for the singular [and shayateen

  for plural].

If they cause even more harm and become strong,

they are called afreet.”
Jinn according to Quran and Sunnah

Islamic belief divides sentient beings into three categories. In order of creation, they are: the angels (malayka), the hidden ones (jinn), and humankind (nas or banu adam). Angels are made out of light, jinn out of fire, men out of earth (sometimes translated as mud or clay). Angels are considered neither male nor female and have no free will. Jinn, like humans, are gendered, and have free will. (This is why, in Islamic thought, Satan is a jinn, not an angel; it would be impossible for an angel to disobey the will of God.) Jinn may be benevolent, evil, or neutral, but are generally regarded as less trustworthy and more prone to trickery than people, even if they are benign.
The Five Types of Jinn | Alif the Unseen

The Five Types of Jinn | Alif the Unseen The Five Types of Jinn The Five Types of Jinn and Their Threat to Your Digital Security Islamic belief divides s…

One of the powers of the Jinn, is that they are able to take on any physical form they like. Thus, they can appear as humans, animals trees and anything else. The Jinn are beings created with free will, living on earth in a world parallel to mankind. The Arabic word Jinn is from the verb ‘Janna’ which means to hide or conceal. Thus, they are physically invisible from man as their description suggests. The origins of the Jinn can be traced from the Quran and the Sunnah. God says:

“Indeed We created man from dried clay of black smooth mud. And We created the Jinn before that from the smokeless flame of fire” (Quran 15:26-27)

Thus the Jinn were created before man. Like humans, they too are required to worship God and follow Islam. Their purpose in life is exactly the same as ours, as God says:

“I did not create the Jinn and mankind except to worship Me.” (Quran 51:56)

Jinns can thus be Muslims or non-Muslims. However, due to their fiery nature the majority of them are non-Muslims. All these non-Muslim Jinns form a part of the army of the most famous Jinn, Satan. Consequently, these disbelieving Jinns are also called devils. Jinns also become Muslims, as they did in the time of the Prophet when a group of them were amazed by the recitation of the Quran.

The World of the Jinn (part 1 of 2)

The World of the Jinn (part 1 of 2) By waheed An introduction to the occult activities of the Jinn and how to get protection from them., A brief introduction …

Jinns do not incarnate. They assume human forms.
If by spirit you mean soul, then the soul of a 4 legged animal is an irrational soul that dies with the death of the body.
Only a rational soul (of man) is permanent. Only that can reincarnate.
But Islam holds man takes a onetime birth. There is no reincarnation.
The Dead Never Come Back Until the Day of Resurrection [sura 23]

[23:99] When death comes to one of them, he says, “My Lord, send me back.
[23:100] “I will then work righteousness in everything I left.” Not true. This is a false claim that he makes. A barrier will separate his soul from this world until resurrection.
Sura 23, The Believers (Al-Mu’minûn) Quran The Final Testament, translated by Rashad Khalifa, Ph.D.

Sura 23, The Believers (Al-Mu’minûn) Quran The Final Testament, translated by Rashad Khalifa, Ph.D. By Rashad Khalifa, Ph.D.

The above words of God are clear and unambiguous. When a person dies, God takes his/her soul while he is still in the process of imploring God for another chance. As soon as the human dies a barrier is immediately in place. This barrier prevents his/her soul from returning to earth. This barrier is maintained until the Day of Resurrection.
Second : Number of Death’s (two Death’s or one Death?)
The mentioning of two deaths and two lives in 40:11 may cause some interpreters to somehow connect the Quranic teachings to the concept of multiple births, however on closer examination we realise that the opposite is true.
“They will say, “Our Lord, you have put us to death twice, and You gave us two lives; now we have confessed our sins. Is there any way out?” 40:11
The truth of the matter is that this very verse serves as another solid proof against any such theory. 40:11 traces the progress of our course from the feud in the Heavenly Society (38:69) to the Day of Judgement. We made a covenant with God (5:7) and then we were put to death. That was our First death.

Consequently, the first death ended our life in the previous life which was in God’s Kingdom and not here on Earth. The second death ends the life of the disbelievers here on Earth, hence they say to God:
“You have put us to death twice, and You gave us two lives”
The believers on the other hand do not taste the second death, after the end of their life on Earth the angels invite them to enter Heaven, they do not die but move straight to Heaven.

Upon our first death, we were brought to this life to be given a further chance to redeem our souls and submit to God’s absolute authority. This is our first and only life on Earth. The “one death” for the believers and the “two deaths” for the disbelievers set the rule that all humans have only one life on Earth and that no one returns to Earth after their death. This is clearly different from reincarnation which implies multiple lives and deaths for each individual.

True Islam – Reincarnation theory

True Islam – Reincarnation theory True Islam is derived from the Quran and not from the traditions or cultures of Muslim people

Also how do you explain moving straight to heaven, when in fact you are called to heaven only on the day of judgement.

Gulati

Devinder Singh Gulati wrote:

We say commonly souls are immortal. But in an occult sense souls may be mortal too. When the vedantin speaks of laya or the Buddhist of sunya, what else is it? It is nothing but the annihilation of the soul, even if it is in the Brahman or some Absolute.

Nolini Kanta Gupta poses the question; Are souls finite or infinite in number?
Supposing they are finite, then a time will come when there will be no souls upon earth; for, as it is said, all souls are evolving and will pass out of earthly life and get merged in their source, the Brahman, the absolute Reality. On the other hand if they are infinite, then, since all of them cannot appear on earth at the same time, the number of human bodies that houses the soul being limited, what happens to those that are not embodied, where do they wait or what do they do in that period? (The Koran says they are with Allah). Will all have the chance, will it be needed for all to take a body? There is bound to be a very large number that will not visit earth, for however much the population increases, it cannot increase to infinity. Both science and religion say the world will come to an end sometime.

If all cannot come down, Allah’s purpose is defeated.
1- It is understood that the creation of souls was before the creation of bodies. We are on a journey starting from the world of souls and continuing through our mothers’ wombs, then childhood, youth, agedness, graveyard, purgatory (waiting place between Hell and Heaven), and finally ending in Hell or Heaven. The beginning of the journey is the world of souls. In this sense, the creation of souls was before the creation of bodies.

2- There is no young or old soul. These are physical characteristics.
Were all souls created at the same time or at different times? Do souls have genders? | Questions on Islam

Were all souls created at the same time or at different times? Do souls hav…

Did God create souls all at the same time? Which means did my soul or the souls of people who are yet to be born were already created and assigned only when mothers give birth?

Who better than its Creator Himself to answer? He (SWT) said:

{And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.} (Quran: Chapter 17, Verse 85)

We realize that there will be no way for the created being in this life to gain full mastery of knowledge or ultimate understanding of the matters that reside exclusively with its Creator.
So, basically, one can comfortably say that Allah (SWT) does not burden us with anything more than what we truly need to know.
Did God Create Souls All at the Same Time? | About Islam

Did God Create Souls All at the Same Time? | About Islam Did God Create Souls All at the Same Time

Allah’s purpose according to sura 2 of the Koran is to test the souls:
38. We said: “Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.
39. “But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein.”

2. The Cow

2. The Cow

So Rudra, does the soul have to be permanent to be real?

Gulati

From: Devinder Singh Gulati wrote:

The questions to be considered are:For soul to be real, does it have to be permanent?
For soul to be real does it have to be material?

For soul to be real does it have to be transcendent?

You have said previously, the soul is material or at least has material basis.

You wrote:
“What is Soul? Is it a material principle or is it an immaterial principle? What is Consciousness? Is it a mental function? Is it a psychological function? Is it a biological function? What is the relationship between soul and consciousness? We need to discuss this topic called soul and consciousness in relationship with this egg cell. Does this egg cell display consciousness? If the egg cell is conscious, does it have a soul? In that context, we have to answer similar questions about Amoeba proteus, is it conscious? and does it have a soul?”
You wrote:
“In Indian tradition, spirit or soul represents “PRAJNANA”(Great or Supreme Knowledge) implanted in all kinds of living entities. The physical evidence of this knowledge is presence of ‘consciousness’ which is in its essence is a cognitive function( the ability to know). This cognitive ability is a biological or living function and should not be confused with cognitive abilities acquired by education or learning experience. This ability cannot be implanted by using genetic engineering. The knowledge associated with consciousness and spirit or soul is not acquired and it does not demand intervention by a teacher or instructor.”
“In Indian tradition, a distinction is made between matter and soul which is interpreted in various manners. The problem becomes apparent when Indian tradition divides human body into perishable body, and imperishable soul. I do not want to reject Indian tradition, rather I would like to clarify the statement using reason and accepted, verified knowledge provided by Science.”

Aitareya Upanishad (ऐतरेय उपनिषद्) (AU)

AU has 3 chapters, 5 sections, and 33 mantras. In Ch-1 it says “in the beginning the Atman was one alone and thought “let Me create the worlds” (1.1.1). It then gives rather elaborate account of “creation” with His entry into the soul (1.3.12). AU distinguishes between the mind and the Consciousness in the last chapter and gives the salient sentence: “Consciousness is Brahman” (प्रज्ञानं ब्रह्म) (3.1.3).

So let us begin at the beginning.
Does soul have to be permanent to be real?

Gulati

From: Devinder Singh Gulati

How do Muslims know the will of God?

We are examining now three realities.
1. God, 2. Creation, and 3. Soul.
We are examining if God if real; is transcendent; is immanent; or is both transcendent and immanent.

Rudra suggests that God is real, in immanence.
God is imaginary in transcendence, that was his view.
In the course of the discussion he has veered round to the view that God is both transcendent and immanent.

This puts him in conflict with Islam and Christianity.
Also with those sects of Hinduism that claim God is unreal in the immanence.
[The Sankaracharya]

So we are now at this question:
Is there one reality, or two, or three?
Rudra maintained there is only one reality.
Creation was his only reality.

He now admits transcendent God is a reality too.

The religions posit three realities.
[Sikhism’s position on Soul as a distinct reality is divided]

At least three religions deny divinity to Creation and to Soul.
The three are the Abrahamic religions.

Let us now move to Soul.
Creation and Soul are admitted as realities by Muslims.

The Soul does not guide Muslims, the Koran does.
How do Muslims know the will of God?
From the Koran.

Socrates knew the will of God from his soul.
Whenever he wanted to do something that God did not want him to do, a voice would tell him not to do it.
He had guidance from the Soul.
The Soul is divine.

Theologians in Islam are divided if the soul is permanent or destructible.

Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruc­tion of the body, they differ with regard to the end of the rational soul.

Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Soul In Islamic Philosophy

Soul In Islamic Philosophy

So what is your idea on reality of the soul, now that you have confirmed two other realities.

Gulati

From Devinder Singh Gulati:

>>> Man knows God through his experience of Peace, Harmony, and Tranquility in his earthly human existence. <<<

Where does Man experience Peace, Harmony, Tranquility?

1. In the body?
2. In the emotion?
3. In the mind?
4. In the transcendence?
>>> In my view, man lacks cognitive abilities to cross or transcend the barrier imposed by God. <<<

Is there any way to know this barrier?

How do Muslims know the will of God?

Is God real?

Gulati

R.Rudranarasimham wrote:

NAMES OF GOD – AS SALAAM – PEACE AND BLESSINGS

It is absolutely incorrect and improper to define Islam without studying it. God’s Perfection, Blessings, and Peace are experienced by man who lives on the surface of planet Earth on account of God’s Mercy, Grace, and Compassion. Man knows God through his experience of Peace, Harmony, and Tranquility in his earthly human existence.

In my view, man lacks cognitive abilities to cross or transcend the barrier imposed by God. True Muslims submit to the Will of God and with Devotion seek God’s Grace, Mercy, and Compassion to cross the barrier and to gain acceptance for entering God’s Realm.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

Bhavanajagat.org | Facebook Bhavanajagat.org, Ann Arbor, MI. 156 likes · 1 talking about this. BhavanaJagat is a private organization devote…

From: Devinder Singh Gulati

God is transcendent say Islam, Christianity and Judaism.

God does not reside in creation.
God is immanent as well as transcendent say Hinduism and Sikhism.
God resides in creation as well the transcendent realm.
God is immanent only says Rudra as he claims man’s experience is conditioned.
God resides only in creation.

Gulati

Devinder Singh Gulati wrote:

We are examining two realities.These are God and Creation.
Both are real, agree Islam, Christianity, Hinduism and Sikhism.
God does not reside in it say the first two.
God is immanent in the creation say the other two.

God is a figment of the imagination says Rudra.
To him God is unreal and Matter is real.
There is only one reality he says.
It is this question we are considering.
Is there one reality or are there two?

Argument put forth by Rudra is that God is a product of language.
Take away language and there is no God.
“ In the Universe, and World created by God, He/She is the ONE and ONLY God.”

This ONE and ONLY God is nothing but Matter according to him.

“Big Bang Theory and Evolution Theory are not consistent with Creation Theory.”

Creationism says; God created man.
Man did not evolve from animal.
Rudra adds his own twist; creation is eternal.
Creation always was.
It is Creation that created man.

Now to come to Rudra’s contention;
Java Man cannot be identified as Adam as Human Literature suggests that Adam used communication that involves phonetic symbols.

The human literature Rudra is talking about is the literature of Homo Sapiens Sapiens.
Adam left behind no literature.
That is because Adam did not have spoken language.

Rudra traces the hominid timeline to 4.5 million years ago starting with australopithicus ramidus:

He streches the possibility to six million years thus:

I start the human story with Homo Eructus or Java man who always walked erect. Upto Homo habilis there was the ability to do so when walking on the ground. Otherwise they were tree dwellers:

In mankind’s evolutionary journey to the present, there were many starts and stops, most attempts didn’t work out all that well, but with each try, we got a little better and we moved a little closer to whatever it is that we are to be. {The process is on-going}.
We will begin with Homo-habilis because habilis is the one that we believe was the first of the “great Ape” type creatures to have evolved to the point where he could be called “Homo” (MAN).
Homo- habilis is now extinct, but he inhabited parts of sub-Saharan Africa about 2 million to 1.5 million years ago. Homo-habilis is generally accepted as the earliest member of the genus Homo. He is following Australopithecus and preceding Homo-erectus. He was given the name Homo habilis, meaning ‘handy man’, because he made tools. We think that he was the first creature to make tools for specific purposes

Homo-habilis, Homo-erectus, Neanderthal – Ancient Man and His First Civilizations

Homo-habilis, Homo-erectus, Neanderthal – Ancient Man and His First Civilizations

When and where did language originate?
Steven Mithen believes that H. heidelbergensis, [that followed Homo Eructus], like its descendant H. neanderthalensis, acquired a pre-linguistic system of communication. H. heidelbergensis was a close relative (most probably a migratory descendant) of Homo ergaster. H. ergaster is thought to be the first hominid to vocalize, and that as H. heidelbergensis developed, more sophisticated culture proceeded from this point. Of course many other mammals also “vocalize” (Great Apes, for example), so it would be logical that all hominids would have “vocalized” at some level.
Homo heidelbergensis

Homo heidelbergensis Homo heidelbergensis – also Homo rhodesiensis – is an extinct species of the genus Homo that lived in Africa, Eu…

Gulati

R.Rudranarasimham wrote:

THE ORIGIN OF MAN – THE ORIGIN OF LANGUAGE

On bhavanajagat.com

On bhavanajagat.com

Big Bang Theory and Evolution Theory are not consistent with Creation Theory. In the Universe, and World created by God, He/She is the ONE and ONLY God.

On wholedude.com

In man’s( Anatomically Modern Man identified as Homo sapiens sapiens) World, God is a Phenomenon created by Human Language of man. Java Man cannot be identified as Adam as Human Literature suggests that Adam used communication that involves phonetic symbols.

In man’s world, there are as many gods as there are languages that man uses. To know God, man has to investigate World without man and his language.

Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

FROM DEVINDER SINGH GULATI:

During geological period of time called PLEISTOCENE God created man. Adam, the first man was of the species what geologists call the Java Man.
Java Man was a hominid. Homo Erectus.

God may be one, but you have to contend with two realities.
In Islam, (and in Christianity), there is God and there is not-God.
Creation is ‘not-God’.
Man, who is creation, is not-God.

Creation is dependent on God, but why did God create?
It must be useful to him in some way.

God’s existence is enriched by human experience.

Man in the HOLOCENE age has claimed experience of the eternal and immortal God.
Mansoor made that claim and Ramakrishna made that claim.
You are shying away from investigating these claims by saying ‘it is impossible’.

Here is Jaggi Vasudev making the claim of oneness with all creation.
The boundary of his individual self is lost.
This contradicts your assertion that all individuals have boundaries.
Here is a man in the prime of his youth cognizing creation as his own extension.

This is not the same experience as Mansoor’s or Ramakrishna’s but it challenges your idea of identity.
You simply dismiss it as not possible.
That is not scientific attitude.

Jaggi’s is what is called an occult experience.
He experienced his oneness with creation. That is not God experience.
Mansoor and Ramakrishna experienced oneness with God.
That is spiritual experience.

There have been individuals who have experienced events prior to their own lifetimes.
Edgar Cayce’s are well documented. He was an American Christian mystic who answered questions on subjects as varied as healing, reincarnation, wars, Atlantis, and future events while in a trance.

In previous geological time periods when man did not exist, God was not alone.

There was the creation.
Creation is a reality apart from God in Islam.

Gulati

R.Rudranarasimham wrote:

“La Illaha Illa Allahu” – THERE IS ONLY ONE GOD

Islam is True Religion if it statements are interpreted using help from the Geological Time Chart. God is One as God’s Existence is independent of man’s existence during Geological Time Period called HOLOCENE.

On bhavanajagat.com

Human experience of God or Spirit or Soul is irrelevant in the context of describing One and Only God whose existence is not conditioned by human experience.

Man may use terms like ‘Eternal’, ‘Immortal’, Imperishable, Immutable, etc., but man’s experience is shaped by his cognitive abilities. No man can claim experience of Eternal or Immortal God or Spirit or Soul. Man’s experience is conditioned by his aging process and its related decline in cognitive functions. Man has no memory of his own lifetime and hence it is impossible to experience any thing which includes events prior to his own lifetime. Apart from that man cannot experience previous Geological Time Periods during which he never existed but One and Only God existed.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG