The term ultimate reality is frequently used within rational, theological, magical, and mysterious circles. Additionally, the term is used in different metaphysical customs of theoretical learning and specific sacred or religious schemes. In the case of this study, ultimate reality is defined within the religious connotations which describe it as a thought of achieving harmony in the Devine. It can be further argued that for many spiritual paths, the personal conscious understanding of Ultimate Reality has satisfied the meaning of life. It should be noted that endeavors at making logic of the human knowledge of reality have led to the founding of religions and science.
In this case, each one is based on sequences of postulations concerning a human being’s capability of sufficiently grasping; hence accurately comprehending the nature of existence. It can be argued that within the bible, Jesus Christ is declared as the heavenly revelation personified; factual God and the factual way of life (1 John 5). Based on this, the Christian belief in divine worship; is ultimate actuality and power is founded on the earth’s chronological occurrence of Jesus Christ’s and his revivification from the dead. In this case, the feel for affection conquers all ills including death, and hence confirms to be the heavenly power of life itself (Mitchell 209-278).
It is of importance to note that, each world faith recognizes an Ultimate Reality that is everlasting and static. Based on this, there are three basic definitions of Ultimate Reality as a personal being, distant being; or as an everlasting reality or belief that oversees the whole coverage of creation. Based on the beliefs of Judaism, God is described as creating the world out of ‘nothing’ and does not patent it out of his essence. In this case from the book of Psalms 102, 25-27, all the creations will perish but God does not change.
It can further be argued that according to the beliefs of Judaism; the creation or foundation of the world is not an unfriendly requirement or a blind demonstration of a destabilized nature; but the creation of the free selection of a personal God (Sherbok 123-154) (Psalms 102, 25-27)
It should further be noted that the true God lives by himself as it can be seen from his disclosure to Moses. In this case, God revealed himself as ‘I am who I am’; meaning that he is independent, hence does not rely on any other external constituent. Based on this, God’s reality is articulated in the course of love, all-powerfulness, and omniscience among which there is a wonderful harmony and agreement. In addition, God among the Christians and the Jews admit no other ultimate reality beyond himself, as can be seen from the book of Isaiah 44, 6.
From this chapter, he says; “I am the first and the last, and apart from me there is no God”. This can be used to indicate that, God cannot be compared to any god of the Hindu pantheon. In this case, the Christian God disagrees with Buddhism where it is stated that; there is neither a personal god nor a religious being or material essence that continues living by itself as a final actuality (Isaiah 44,6), (Exodus 1:1-4:17; 13:17-15:27; 19:1-20:21).
It should be noted that Buddhism was founded by Siddartha Gautama also known as the Buddha in the sixth century BC. Based on this, Buddhism has two main forms which include the conservative and the liberal branch. In this case, the conservative branch is characterized by the Theravada school, which is mainly practiced in Sri Lanka. Additionally, the liberal branch-Mahayana is mainly practiced in China, Korea, Tibet, and Japan. On the other hand, according to the Buddhists, the world does not have its cause in the primeval being like Brahman; but exists as psychological creation fashioned by the senses.
In this case, Buddhism articulates that what exists as the world is only a creation of fleeting factors of survival; which rely purposely upon each other. In this case, the Buddha argues that “the world exists because of causal actions, where all things are produced by causal actions” (Sutta-Nipata 654). Based on this, the existence of gods is not denied but they exist as fleeting beings, which managed to the paradise using the same good worth as any other individual believer. Further, it is indicated in Buddhism that, gods have no ultimate reality hence are neither adored nor do they symbolize the basis for ethics as they do not provide contentment to human beings.
Importantly, Ultimate reality according to the Buddhists is nothing else but an inspirational reality; which oversees the creations and the whole essence of human life. On the other hand, Mahayana Buddhism considers Ultimate Reality as a final truth; called the fact of meaninglessness. In this case, emptiness was a value connected to any bodily, psychological, or doctrinal concept. Based on this it can be argued that the dogma rejects any kind of considerable ultimate reality; and asserts that the world should be seen as a network of inter-reliant and unjustified occurrences (Mitchell 209-278).
When considering reality from the point of view of Mahayana Buddhism, it is perceived through three levels referred to as the ‘three bodies of Buddha’. In this case, the body of Buddha should be viewed not as one thing or phenomenon; but as which is found everywhere; justifying his omniscience. It can be argued that the way the Buddha views the nature of actuality; is confirmed by showing how humans speculate in Samsara as a result of the lack of knowledge.
Further, it describes the course leading to the end of the renaissance as the expansion of knowledge. From this, it can be argued that there are two ways of understanding reality according to the Buddhists. Based on this, the two ways include the beginning of the renaissance dependent on the unawareness and the termination of the renaissance dependent upon knowledge (Khema 134-187).
From the above discussions, it can be argued that there are differences and similarities between the two religions as far as Ultimate Reality is considered. In both religions, there is the belief in the existence of spiritual beings in heaven. Further, both religions believe that these spiritual beings are omniscient and impersonal. Additionally, ultimate reality is a magnificent truth that oversees the universe and human life (Mitchell 209-278).
On the other hand, there are differences between the two religions concerning the Ultimate Reality. In this case, Christianity and Judaism believe that God is the creator of the universe and his magnificence should not compare to any other god.
On the contrary, Buddhism teaches that there is no personal being or holy substance that subsists by itself as the ultimate Reality. Further, in Christianity and Judaism (the bible); it is only God who is to be praised while in Buddhism; no being should be worshiped. According to the teachings of the bible in the book of Genesis, God created the universe. On the other hand, Buddhism teaches that the world exists as a result of causal actions as indicated in the Sutta-Nipata 654 (Khema 134-187).
Works cited
Khema, Ayya. “I Give you My Life”. Boston: Shambhala Publishers. (2000): P. 134-187.
Mitchell, Donald. “Buddhism: Introducing the Buddhist Experience”. Oxford: Oxford University Press. (2001): P. 209-278.
Sherbok, Dan. “The Vision of Judaism: Wrestling with God (Visions of reality)”, 1st edition. Continuum Publishers. (2004): P. 123-154.
The English Standard Version Bible: Containing the Old and New Testaments with Apocrypha. Oxford: Oxford UP, 2009. Print.
Tillich, Paul. “Biblical Religion and the Search for Ultimate Reality”. Chicago: University Of Chicago Press. (1964): P. 23-56.