God as unity or Trinity

Muslims, Jews, Jehovah's Witnesses and a small fraction of other nominal Christians are Unitarian monotheists. Unitarian monotheists hold that there is only one "person" (so to speak), 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 version Trimurti, differs from Christianity in holding that God has three aspects, though shown as anthropomorphist. Trinitarians hold that the three persons of God have the same purpose, holiness, and sovereignty, and therefore each can be worshipped as God, without violating the idea that there is only truly one God to which worship belongs.
 

Negative theology

Some Jewish, Christian and Muslim Medieval philosophers, including Moses Maimonides and 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 he is wise in the way we usually describe humans being wise. However we can safely say that God is not ignorant. We should not say that God is One, because we may not truly understand his nature, but we can state that there is no multiplicity in God's being.

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 experienced meditation 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 experienced mystical trances, or raptures and stated they were unable to describe God or their visions fully.

 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). Binitarians normally believe that God is a family, currently consisting of the Father and the Son. Some binitarians believe that others will ultimately be born into that divine family. Hence, binitarians are nontrinitarian, but they are also not unitarian. Binitarians, like most unitarians 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 which were not available when older scholarly texts (such as W. Bousset's Kyrios Christos, 1913) were written.


 Conception of God in Sikhism

The Sikh term for God is Vahigurū and Nānak describes him as niraṅkār (from the Sanskrit nirākārā, meaning formless), akāl (meaning eternal) and alakh (from the Sanskrit alakśya, meaning invisible or unobserved). At the very beginning of the first composition of Sikh scripture is the figure "1" — signifying the unity of God. Nānak'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 Gurū Granth Sāhib and the term ik ōaṅkār 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.

Nānak further emphasizes that a full understanding of God is beyond human beings. However, Nānak also describes God, who in his fullness is unknowable, is not wholly unknowable. God is sarav vi'āpak (omnipresent) in all creation and visible everywhere to the spiritually awakened. Nānak 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. Nānak emphasizes this revelation in creation as crucial, as its rigorous application permits the existence of communication between God and human beings.

The Sikhs believe in one God who is the God of all the peoples of the World; the Creator; has existed from the beginning of time; never dies and will survive forever. He/She is genderless; without form; fearless; without enemies; self sufficient; not subject of the cycle of birth and death; All Powerful; etc - God's qualities are too many for people to narrate. Many names are used for God:- Waheguru - The Wonderful Lord; Satnam - Thy True Name is TRUTH . Malik - Master; Karta Purakh - The Creator, etc.

God in Sikhism is depicted in three distinct aspects, viz. God in Himself, God in relation to creation, and God in relation to man. God by himself is the one Ultimate, Transcendent Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever-existent, Immutable, Ineffable, All-by Himself and even Unknowable in His entirety. The only nomenclatures that can rightly be applied to Him in this state of sunn (Sanskrit, sunya or void) are Brahma and Parbrahma (Sanskrit, Parbrahman) or the pronouns He and Thou. 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). This is the state of God's sunn samadhi, self-absorbed trance.

Conceptions of God in Hinduism