Main Things You About The GodEdit

His power is googolplex .

The Creator is an entity that is one of the Transcendents and has the ability to do everything, is all-powerful, and all-knowing.

The Creator is a deity or Creator responsible for the creation of the Earth, world, universe, omniverse, up to The Box. In monotheism, the single Creator is often also the creator. A number of monolatristic traditions separate a secondary creator from a primary transcendent being, identified as a primary creator..

In monotheism, Creator is conceived of as the Supreme Being and principal object of faith. The concept of Creator, as described by most theologians, includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe Creator as being omnibenevolent (perfectly good) and all loving.

Creator is most often held to be incorporeal (immaterial), and to be without gender, yet the concept of Creator actively creating the universe (as opposed to passively) has caused many religions to describe Creator using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to Creator. Incorporeity and corporeity of Creator are related to conceptions of transcendence (being outside nature) and immanence (being in nature, in the world) of Creator, with positions of synthesis such as the "immanent transcendence" of theology.

Creator has been conceived as either personal or impersonal. In theism, Creator is the creator and sustainer of the universe, while in deism, Creator is the creator, but not the sustainer, of the universe. In pantheism, Creator is the universe itself. In atheism, Creator is not believed to exist, while Creator is deemed unknown or unknowable within the context of agnosticism. Creator has also been conceived as the source of all moral obligation, and the "greatest conceivable existent". Many notable philosophers have developed arguments for and against the existence of Creator.

There are many names for Creator, and different names are attached to different cultural ideas about Creator's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten, premised on being the one "true" Supreme Being and creator of the universe. In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה‎‎, which means: "I am who I am"; "He Who Exists") are used as names of Creator, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, Creator, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to Creator by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten. In Islam, the name Allah is used, while Muslims also have a multitude of titular names for Creator. In Hinduism, Brahman is often considered a monistic concept of Creator. In Chinese religion, Creator is conceived as the progenitor (first ancestor) of the universe, intrinsic to it and constantly ordaining it. Other religions have names for Creator, for instance, Baha in the Bahá'í Faith, Waheguru in Sikhism, and Ahura Mazda in Zoroastrianism. The many different conceptions of Creator, and competing claims as to Creator's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism, or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one Creator, but through different, overlapping concepts or mental images of Him." It (it because it is a force of box) is the ruler and creator of all.


The earliest written form of the Germanic word God (always, in this usage, capitalized) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[18] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.

In the English language, capitalization is used for names by which a god is known, including 'God'. Consequently, the capitalized form of god is not used for multiple gods (polytheism) or when used to refer to the generic idea of a deity. The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.

Allāh (Arabic: الله‎) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabicإله‎) is the term used for a deity or a god in general.[23][24][25] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.

Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian*mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".

Waheguru (Punjabivāhigurū') is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskritguru') is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Wonderful Lord's Khalsa, Victory is to the Wonderful Lord. Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious"

General conceptionsEdit

There is no clear consensus on the nature or even the existence of God. The Abrahamic conceptions of Godinclude the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Many polytheistic religions share the idea of a creator deity, though having a name other than "God" and without all of the other roles attributed to a singular God by monotheistic religions. Jainism is polytheistic and non-creationist. Depending on one's interpretation and tradition, Buddhism can be conceived as being either atheisticnon-theisticpantheisticpanentheistic, or polytheistic.


Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism and Sikhism. In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises God the FatherGod the Son (embodied metaphysically by Jesus), and The Holy SpiritIslam's most fundamental concept is tawhid(meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."Muslims repudiate the Christian doctrine of the Trinity and the 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.

Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.

Theism, deism, and pantheismEdit

Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and, in some way, present in the affairs of the world.Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).Catholic theology holds that God is infinitely simpleand is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, contends that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.

Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it. In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism combines Deism with Pantheistic beliefs. Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it, and as to Pantheism, the origin and purpose of the universe.

Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[44] It is also the view of the Liberal Catholic ChurchTheosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.

Other ConceptsEdit

Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.

In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.

God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent". These attributes were all supported to varying degrees by the early JewishChristian and Muslim theologian philosophers, including Maimonides,  Augustine of Hippo, and Al-Ghazali, respectively.

Non-theistic viewsEdit

Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation"; he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.

Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference." Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.

Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.

Agnosticism and atheismEdit

Agnosticism is the view that the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.

Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God. In a narrower sense, atheism is specifically the position that there are no deities.


Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems. Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.  Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.

Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.


Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism) ;"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).

Countless arguments have been proposed to prove the existence of God. Some of the most notable arguments are the Five Ways of Aquinas, the Argument from desire proposed by C.S. Lewis, and the Ontological Argumentformulated both by St. Anselm and René Descartes. St. Anselm's approach was to define God as, "that than which nothing greater can be conceived".

Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature. His proof for the existence of God was a variation of the Ontological argument.

Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation. Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:

"For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation."

St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects." St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).

  1. Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
  2. Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
  3. Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
  4. Gradation: f we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
  5. Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).

Some findings in the fields of cosmologyevolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality. These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.  Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.

Specific attributesEdit

Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.


The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".

Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, translated "God Almighty". A third notable name is El Elyon, which means "The High God".

God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful".

The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that he is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.

Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.


The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form. Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.

Biblical sources usually refer to God using male words, except Genesis 1:26–27Psalm 123:2–3, and Luke 15:8–10 (female); Hosea 11:3–4Deuteronomy 32:18Isaiah 66:13Isaiah 49:15Isaiah 42:14Psalm 131:2 (a mother); Deuteronomy 32:11–12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).

Relationship with creationEdit

Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God. He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance. Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe." 

Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.

Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".

Its power Edit

The Creator possesses beyond infinite power as he can do anything he wants and does not want. Everything you can (not) think of The Creator is capable of doing it. His powers are so well beyond that of infinity that it can destroy and recreate the Endless in less than 0 Planck times with a single thought. Not even The One-Above-All or the Lord of Nightmares can match his power. his the creator of the box and the cycle of everything which contains the box itself.

Its knowledge Edit

The Creator has beyond infinite knowledge as it knows all everything anyone in the entire Endless (not) thinks. It knows everything that has (not), will (not), and is (not) happening in the entire Endless at one/some/every given/non given moment.

Its rank Edit

Its rank is above all verse, and have the same rank similar to The Box

Location Edit

It is everywhere and nowhere in and out The nothing ever and never it is everything and nothing even right now it is in you, next to, before, after, on top, under and around you.

How it looks Edit

It looks like everything and nothing, if you meet it than for you it will look like your kind (humans) if a dog saw it, it would look like a dog for him.he is everything and no one could reach his powers.

It's SizeEdit

It's size is infinite infiparsecs.

References Edit

Godfrom Wikipedia