Subtle Degrees of Atheism - The Fragility of Language

The following is an article from the 1st edition of the Matchless Gift magazine, written by His Grace Maitreya Prabhu, entitled: Subtle Degrees of Atheism - The Fragility of Language.

Maitreya Prabhu distributes a book in London

People can be divided into two categories; the atheists, and the theists. The theist’s conclusion is rather obvious; only the degree of detail regarding the understanding of the personality of God differs from person to person. The atheist, however, can express his views in subtle and misleading ways. People enjoy their lives in different ways according to which of these two viewpoints they assume to be the truth; the atheist lives lavishly for his sense gratification, with no regard for God's law, or the consequences of his actions that might affect him in his next life, for he does not believe in the next life. The theist tries to live honestly and enjoys the gifts of God while obeying within His laws, according to his respective scripture, to the best of his ability. A clear definition, therefore, should be given to both viewpoints,

because although we might operate under the headings of one or the other, without thoroughly understanding either, we may waste our time in vainly pursuing the wrong goal. Perhaps one of the most widespread misunderstandings is that any philosophy that does not recognize God as an individual person, who has a transcendental form no less, is indeed atheism. Polytheism, impersonalism (the view that God is a spirit, without a form, or an energy, like Love, etc.), and all kinds of subdivisions of philosophy regarding the nature of the absolute fall into the broad category of atheism.

Language is an important aspect of our existence; through it, we communicate ideas in a specific way to harmonize our existence. Cooperation with other living entities would not be possible without the medium of language. Therefore, it is important to preserve the integrity and meanings of words that comprise the language we speak, lest language becomes an issue of confusion rather than a means for advancement.

For example, the word, God, has become interpreted to mean a plethora of different things. Although God has a very specific definition according to the Vedas, the authorized ancient books of knowledge, nowadays people have usurped

the meaning to be something almost entirely different; God is everything, we are all God, money is God, God is love, etc. But factually, this is all atheism. We can reach this conclusion not fanatically but by an objective study of the word “God.”

The most encompassing and comprehensive definition of God that both parties, impersonal and personal alike, can agree upon is that of “absolute truth.” The absolute truth is everything within and outside of our experience. “It” (let’s

not take sides immediately for the sake of the argument) is the totality of existence. Nothing can exist outside of the absolute truth. In other words, the idea of absolute truth is not imagination or opinion; rather, it is an unavoidable reality, a simple matter of logical deduction. Now, taking this definition, we shall move further and deeper into the implications of the absolute truth: the absolute truth must be

an individual person. It must contain impersonality and individual personality. Impersonality is there for everyone to see; there is a vast expanse of impersonal energy, the material elements, and the gigantic forms of the universal body. The

mass collective of souls inhabiting the bodies that roam this material world cannot be taken as an individual person.

The entirety of existence itself must summarize ultimately in personality. This is the Vedic conception of God. And that God, that supreme, absolute person, is Krsna. But the atheist cannot see or imagine that the entire absolute truth is an

individual person, although it is the de facto reality when we use the phrase “absolute truth.” Regardless, the fact is that Krsna is not a belief, but rather the name of the undeniable, objective supreme reality. Considering all this, the proper

nomenclature for what we presently might attempt to refer to as God, indicating the supreme person, is the absolute truth. Such an accurate and comprehensive definition of God clearly delineates the theist and the atheist, without any room

for vague interpretation and misleading philosophy. God is a person, the supreme, transcendental person. And it is only to a person that we can surrender, serve, and love. Many who claim to be theists actually do not understand the personal

aspect of God. They think that personality is something of the material world, and that form, senses, relationships and everything to do with personality have no transcendental situation. Consequently, they cannot really be called theists if

we consider the word “God” from the Vedic perspective. We implore all God-consciousness men and women to try to understand the transcendental personality of Godhead in order to perfect their religious lives.

A true theist not only understands God, but upon grasping whatever little realization he is capable of regarding God’s greatness, automatically worships and adores God. Something impersonal, however, cannot be loved. If we want to love

God, we must understand his personal feature, lest we fall into the broad category of atheism. Those who preach the doctrines of theism should be careful to use the correct terms to avoid misleading the people they try to guide.

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