Originally Posted May 24th, 2010
A partial portion from my proposed book and an old post elsewhere:
I wish to illustrate with a conversation (unfinished by the way) between myself and a Zen Buddhist. This conversation can almost happen with any religious Hindu, Buddhist, Taoist, or the like. The conversation takes place after an interesting post by the person on his blog about self-defense, the Dalai Lama, WWII, and the Buddha. I will post my reply to his original thought, and then he responds, followed again by me. (Keep in mind I am using our “blog” names, they are almost like “handles” like in the movie Top Gun):
Here’s another way to see the same thing, Dan Story weighs in again:
Another author put it thusly, “if pantheism is true (and my individuality an illusion), it is false, since there is no basis by which to explain the illusion.” The challenge then becomes this: “if reality is an illusion, how do we know then that pantheism isn’t an illusion as well?” You see…
Another problem in pantheism is God’s inability to deal with or solve the problem of evil. Dan Story points out what should be becoming obvious, “He is the cause of it (remember, all is God).” Mr. Story continues:
Between karmic destiny and the god[s] of pantheism and its dealing with pain and suffering (and consequently the promotion of it) by claiming everything is an illusion is not an answer at all. Must we not live as if this illusion is reality? In other words, “look both ways:”
Pantheists may pawn this inane philosophy on people, but no one can live it out consistently as Ravi pointed out. Moreover, when a large population tries to live it – like in India – one can see the fruits it produces, the destruction of the family a case in point. The promulgation of suffering and the inability of the religious Hindu to stop and help a suffering child or the rampant infestation of disease ridden — crop eating — pests, is all a loud refutation of trying to live an unlivable religious proposition. A lie.
 I use quite liberally in this exchange two resources, they are follows: Michael J. Murray, ed., Reason for the Hope Within, 212-214; Ernest Valea, “Possible difficulties in Buddhism,” Many Paths To One Goal? Found at: http://www.comparativereligion.com/Buddhism.html (last accessed 8-11-09), the main site is: http://www.comparativereligion.com/index.html
 “One who has taken a vow to become a Buddha.” David Burnett, The Spirit of Buddhism: A Christian Perspective on Buddhist Thought (Grand Rapids, MI: Monarch Books, 2003), 329. “Celestial” Buddha’s and bodhisattvas are said to be able to assist in guiding believers towards salvation as supernatural beings. These bodhisattvas vary in their rolls and offices as the many gods of Hinduism, from which Buddhism comes. See: Michael D. Coogan, Eastern Religions: Hinduism, Buddhism, Toaism, Confucianism, Shinto (New York, NY: Oxford University Press, 2005), 133-139.
 Dan Story, Christianity on the Offense, 112-113.
 Francis J. Beckwith and Stephen E. Parrish, See the Gods Fall: Four Rivals to Christianity (Joplin, MO: College Press, 1997), 210.
 Dan Story, Christianity on the Offense, 112-113.
 L. Russ Bush, A Handbook for Christian Philosophy (Grand Rapids, MI: Zondervan, 1991), 70.
 Michael J. Murray critiques quickly the Ramanuja and Madhya philosophies:
Stated in terms of Christian terminology, Ramanuja’s view implies that every soul that has ever existed endured an eternity in “hell” (i.e., the cycle of rebirths) before it could enter “heaven” (i.e., union with God). Now unlike Madhya, Ramanuja claims that God freely, and beginninglessly, created the world, and all existing souls, out of his own being. This latter claim, however, presents Ramanuja with a very severe problem of evil: that of reconciling his belief that God is perfectly good and all-loving with God’s ultimate responsibility for the beginningless existence of souls in a state of sin and suffering. The problem of evil faced by Ramanuja here is much more severe than that faced by Western theists. First, unlike Western theists, Ramanuja cannot say that this evil is a necessary consequence of God’s creating creatures with free will. Although the suffering of a soul in any individual life could be blamed on the bad karma resulting from its free choices in previous lives, the fact that the suffering is beginningless — and hence infinite — cannot be blamed on free choice. The reason for this is that, no matter what free choices souls make in this life, or have made in any previous life, they cannot change the fact that they have beginninglessly endured an infinite amount of suffering; but one cannot be responsible for what one was powerless to change. Followers of Ramanuja, therefore, do not seem to have recourse to the traditional free will theodicy invoked in the West to explain evil. Second, the amount of evil that needs to be explained is infinitely larger than that faced by Western versions of theism, since, according to Ramanuja each soul has committed an infinite number of evil acts and endured an infinite period of suffering. Unfortunately, as Julius Lipner points out, neither Ramanuja, nor any other orthodox Hindu theologian, ever attempted to address this particular problem of evil since they took the eternality of the world and souls as an “unquestioned datum for life and thought.” Unlike Ramanuja (and Western theism), however, Madhva’s theology largely avoids the problem of evil. The reason for this is that in his theology God is neither responsible for the beginningless existence of souls in a state of bondage, nor for the fact that they continue to remain in bondage, this being ultimately the result of their inherent, uncreated nature. Nonetheless, his system suffers from two drawbacks when compared to Ramanuja’s view. First, Madhva’s system leaves one with a plurality of ultimates — souls, matter, and God — without accounting for their existence. Although this is not a devastating criticism of Madhya, everything else being equal, views that hypothesize a single, unified source of everything (such as God), are in virtue of their simplicity, philosophically more satisfactory. Second, even though Madhya claimed to base his view on scripture, from the perspective of many orthodox Hindus his theology seems to contradict both those passages of Hindu scripture that appear to imply a deep sort of identity between God and souls and those that appear to imply that the world emerges out of God.
Reason for the Hope Within, 200-202.
 Norman Geisler, Christian Apologetics, 189 (emphasis added).
 Dan Story, Christianity on the Offense, 113.
 Ravi Zacharias, Can Man Live Without God? (Nashville, TN: Thomas Nelson, 1994), 128-129 (emphasis added).
 Rabi R. Maharaj, Death of a Guru, 13 and 14:
No matter how fulfilling life becomes, there are always certain regrets when one looks back. My deepest sense of loss involves my father, Chandrabhan Ragbir Sharma Mahabir Maharaj. How I wish he were still alive! Nor does the fact that this extraordinary man died so young and under such mysterious circumstances entirely explain my regret. So much that is even more remarkable has happened since then. I often wonder what it would be like to share it all with him, and what his reaction would be. To share it with him! We never shared anything in our lives. Because of the vows he had taken before I was born, not once did he ever speak to me or pay me the slightest heed. Just two words from him would have made me unspeakably happy. More than anything else in the whole world I wanted to hear him say, “Rabi! Son!” Just once. But he never did. For eight long years he uttered not a word, not even a whispered confidence to my mother…. “Why is Father that way?” I would ask my mother when I was still too young to understand. “He is someone very special—the greatest man you could have for a father,” she would reply, always patient with my persistent questions and puzzled expression. “He is seeking the true Self that lies within us all, the One Being, of which there is no other. And that’s what you are too, Rabi.”
I want to leave the reader with this thought by Robert Hume. In his book, The World’s Living Religions, he comments that there are three features of Christian faith that “cannot be paralleled anywhere among the religions of the world” [I can add here, the cults either]. These include the character of God as a loving Heavenly Father, the character of the founder of Christianity as the Son of God, and the work of the Holy Spirit. Further, he says: