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this immanent divine dimension, God continuously maintains the existence of, and is thus not absent from, the created universe. In Shneur Zalman's explanation, this corresponds to the conscious perception by
Creation of "Lower Level Unity" of God. In this perspective, Creation is real, and not an illusion, but is utterly nullified to the immanent divine life force that continuously sustains and recreates it. It may not perceive its complete dependence on Divinity, as in our present World, that feels its own existence as independent reality. However, this derives from the great concealments of Godliness in our present World. "The Divine life-force which brings all creatures into existence must constantly be present within them ... were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation ...". (
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843:. It is also responsible for the intuitive conscience born into man. The Light of Christ is the source of intellectual and spiritual enlightenment, and is the means by which God is in and through all things. LDS scriptures identify the divine Light with the mind of God, the source of all truth and conveyor of the characteristics of the divine nature through God's goodness. The experienced brilliance of God reflects the “fullness” of this spirit within God's being. Similarly, mankind can incorporate this spiritual light or divine mind and thus become one with God. This immanent spirit of light bridges the scientific and spiritual conceptualizations of the universe.
959:. Each of the Biblical names for God describe different divine manifestations. The most important prayer in Judaism, that forms part of the Scriptural narrative to Moses, says "Hear O Israel, the Lord is our God, the Lord is One." This declaration combines different divine names, and themes of immanence and transcendence. Perhaps the most personal example of a Jewish prayer that combines both themes is the invocation repeatedly voiced during the time in the Jewish calendar devoted to
1031:(צמצום meaning "Contraction" or "Constriction") in the Kabbalistic theory of creation, where God "contracted" his infinite essence in order to allow for a "conceptual space" in which a finite, independent world could exist. This has received different later interpretations in Jewish mysticism, from the literal to the metaphorical. In this process, creation unfolds within the divine reality. Luria offered a daring cosmic theology that explained the reasons for the
1111:, which implies divine transcendence, corresponds to the Upper Level Unity. In this perspective, because God is the true, ultimate infinity, then creation (even if its physical and spiritual realms should extend without limit) is completely nullified into literal non-existence by the divine. There is no change in the complete unity of God as all Reality, before or after creation. This is the ultimate level of divine transcendence.
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1147:, however, seeks to explain how the spiritual, metaphysical processes unfold. Therefore, in the Kabbalistic system, God is the ultimate reality, so that creation only exists because it is continuously sustained by the will of God. Creation is formed from the emanated "light" of the divine Will, as it unfolds through the later
969:("Our Father, Our King"). Much of the later Hebrew Biblical narrative recounts the reciprocal relationship and national drama of the unfolding of themes of immanence and transcendence. Kabbalistic, or Hasidic Jewish thought and philosophy describe and articulate these interconnected aspects of the divine-human relationship.
1228:, sometimes called "philosophy of immanence" and the metaphysics of the "I", "affirms the organic synthesis of dialectical opposites that are immanent within actual or present awareness". His so-called method of immanence "attempted to avoid: (1) the postulate of an independently existing world or a Kantian
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later underwent further contractions that diminished it, so that this immanent expression of
Divinity could itself create the various levels of Spiritual, and ultimately, Physical existence. The terms of "light" and temporal descriptions of time are metaphorical, in a language accessible to grasp. In
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was that the vacated space allowed this new light to be suited to the needs and capacities of the new creations, without their being subsumed in the primordial divine infinity. Kabbalistic theology offers metaphysical explanations of how divine and spiritual processes unfold. In earlier, mainstream
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Furthermore, the
Russian Formalist film theorists perceived immanence as a specific method of discussing the limits of ability for a technological object. Specifically, this is the scope of potential uses of an object outside of the limits prescribed by culture or convention, and is instead simply
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is merely the hiding of this unchanged reality from creation. Shneur Zalman distinguishes between the "Upper Level Unity" of God's existence from the divine perspective, with the "Lower Level Unity" of God's existence as creation perceives him. Because God can be above logic, both perspectives of
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explained that "Carlyle had done more than any other nineteenth-century writer to undermine belief in the transcendence of God and the origin of the material world in an act of creation in time, and to put in its place an 'essentially immanentist' theology, drawn largely from the writings of the
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of
Kingship, "before" creation) would comprise all reality. Any existence would be nullified into the divine infinity. Therefore, we could not have the variety of limited, finite things that comprise the creations in the universe that we inhabit. (The number of such creations could still be
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Another meaning of immanence is the quality of being contained within, or remaining within the boundaries of a person, of the world, or of the mind. This meaning is more common within
Christian and other monotheist theology, in which the one God is considered to transcend his creation.
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accompanying the children of Israel in their exile, being exiled alongside them, and yearning for Her redemption. Such a concept derives from the
Kabbalistic theology that the physical World, and also the Upper spiritual Worlds, are continuously recreated from nothing by the
1253:, namely religion (or any similar system of beliefs, such as rationalistic or relativistic world-view). Many hold Schmitt to be interested in an immanent polity without anything transcendent involved in its vital operations beyond the very border that separates it from the
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or energies of God, who in his essence is incomprehensible and transcendent. In
Catholic theology, Christ and the Holy Spirit immanently reveal themselves; God the Father only reveals himself immanently vicariously through the Son and Spirit, and the divine nature, the
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On the one hand, if the
Infinite did not "restrict itself", then nothing could exist. There would be no limits, as the infinite essence of God, and also His primordial infinite light (Kabbalistic sources discuss God being able to reign alone, a revealed 'light' of the
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had no end). Because each limited thing results from a restriction of God's completeness, God
Himself must transcend (exist beyond) these various limited things. This idea can be interpreted in various ways. In its ultimate articulation, by the Hasidic leader
450:
Exponents of this non-dual tradition emphasize the importance of a direct experience of non-duality through both meditative practice and philosophical investigation. In one version, one maintains awareness as thoughts arise and dissolve within the 'field' of
1249:(1922), meaning a power within some thought, which makes it obvious for the people to accept it, without needing to claim being justified. The immanence of some political system or a part of it comes from the reigning contemporary definer of
296:). The nous of the demiurge proceeds outward into manifestation, becoming living ideas. They give rise to a lineage of mortal human souls. The components of the soul are 1) the higher soul, seat of the intuitive mind (
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describes two forms of divine emanation, a "light that fills all worlds", representing this immanent divine creative power, and a "light that surrounds all worlds", representing transcendent expressions of
Divinity.
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posit a non-dual basis for both experience and reality that could be considered an exposition of a philosophy of immanence that has a history on the subcontinent of India from early CE to the present. A paradoxical
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interpretations, characterise the revealed aspects. The fourth approach, the Secret meaning, characterises a hidden aspect. Among the classic texts of Jewish tradition, some Jewish Bible commentators, the
1548:
The Study of Time: Proceedings of the First Conference of the International Society for the Study of Time Oberwolfach (Black Forest) — West Germany, Springer Science & Business Media, 2012, p. 437.
916:, use hidden approaches. Both dimensions are seen by adherents as united and complementary. In this way, ideas in Jewish thought are given a variety of ascending meanings. Explanations of a concept in
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B.H. Roberts "Divine Immanence", The Seventy's Course in Theology, Fifth year, pp. 1-34.John A. Widstoe, Joseph Smith as Scientist (Salt Lake City: Bookcraft, 1968) pp. 136-137.
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Jewish mysticism gives explanations of greater depth and spirituality to the interconnected aspects of God's immanence and transcendence. The main expression of mysticism, the
986:(divine emanations) through which the Infinite, unknowable divine essence reveals, emanates, and continuously creates existence. The Kabbalists identified the final, feminine
947:. Daily Jewish prayers refer to this inherited closeness and personal relationship with the divine, for their descendants, as "the God of Abraham, Isaac and Jacob". To
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Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence but do so in different ways, such as:
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976:, began to be taught in 12th-Century Europe, and reached a new systemisation in 16th-Century Israel. The Kabbalah gives the full, subtle, traditional system of Jewish
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1236:), and (2) the tendency of neo-Hegelian philosophy to lose the particular self in an Absolute that amounts to a kind of mystical reality without distinctions."
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and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased."
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outside. As such he might have ironically secularized politics in a way that liberalism never could have. But this is a contentious issue.
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Maschke, Günter (1989). "La Rappresentazione Cattolica: Carl Schmitts Politische Theologie mit Blick auf italienische Beiträge".
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philosophy", which was obliged to create action and results rather than establish transcendents. His final text was titled
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Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.
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Parley P. Pratt, Key to the Science of Theology (Salt Lake City: George Q. Cannon & Sons, 1891) particularly chap. V.
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455:; one does not accept or reject them, rather one lets the mind wander as it will until a subtle sense of immanence dawns.
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439:. The non-dual is said to be not immanent and not transcendent, not neither, nor both. One classical exposition is the
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approaching the question of transcendence as something which can only be answered through an appraisal of immanence.
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in the 16th Century completed the Kabbalistic system of explanation. Lurianic Kabbalah describes the process of
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For further information on Hegel's immanent dialectics, see J. T. Fraser, F. C. Haber, G. H. MĂĽller (eds.),
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The immanence of the triune God is celebrated in the Catholic Church, traditional Protestant Churches, and
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who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
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wrote at length about philosophical-theological controversies over immanence in his encyclical
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but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.
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The French 20th-century philosopher Gilles Deleuze used the term immanence to refer to his "
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1690:"Immanence and Deterritorialization: The Philosophy of Gilles Deleuze and FĂ©lix Guattari"
312:), responsible for the senses, appetites, and motion. Zeus thinks the articulated ideas (
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1191:. Kant's "transcendental" critique can be contrasted to Hegel's "immanent dialectics."
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is only metaphorical, an illusion from the perspective of man. Creation is
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this paradox are true, from their alternative views. The dimension of the
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casting immanence as a characteristic of a transcendent God (common in
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encompasses or is manifested in the material world. It is held by some
1561:"The Contribution of Thomas Carlyle to British Idealism, c. 1880–1930"
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by which he creates the world. These ideas become active in the Mind (
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the empirical spectrum of function for a technological artifact.
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is the Father, Mother, and Son (Zeus). In the mind of Zeus, the
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is an intelligent principle of the world acting with a specific
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Political Theology: Four Chapters on the Concept of Sovereignty
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Mussolini's Fascist Philosopher: Giovanni Gentile Reconsidered
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980:. In the Medieval Kabbalah, new doctrines described the 10
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The Holy Spirit is also expressed as an immanence of God.
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Traditional Jewish religious thought can be divided into
965:(Return, often inaccurately translated as Repentance),
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use revealed approaches. Other Bible commentators, the
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name, that more fully captures divine descriptions of
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is wholly transcendent and unable to be comprehended.
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and his creation of the world according to the Logos.
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and the movement or arising of phenomena as found in
280:. This theology further explains that Zeus is called
276:) of Zeus. With him is the Power and from him is the
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Jewish philosophy, logical descriptions of creation
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with the earlier, traditional Jewish concept of the
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Catholicism, Protestantism, and Eastern Christianity
67:. Unsourced material may be challenged and removed.
30:"Immanent" redirects here. Not to be confused with
1528:; John 17:22; cf. John 1:16 and 2 Corinthians 3:18
1009:(flow) of divine will, which emanates through the
920:are given inherent, inner, mystical contexts from
765:theology the immanence of God is expressed as the
738:According to Christian theology, the transcendent
443:refutation of extremes that the philosopher-adept
1000:). In this example, the Kabbalists described the
927:Descriptions of divine immanence can be seen in
187:, in which the divine is seen to be outside the
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781:'s letter to the Philippians, where he writes:
209:in a greater transcendent being (such as with
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1045:in the first existence), and the messianic
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1399:. Creation of the Demiurge. Archived from
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268:are distinctly articulated and become the
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931:, from the Bible to Rabbinic Judaism. In
390:Learn how and when to remove this message
127:Learn how and when to remove this message
1697:, Ricardo Barreto and Paula Perissinotto
1497:Doctrine and Covenants Section 88:6-13.
1082:, in the intellectual Hasidic method of
244:. This is the divine reason regarded in
1731:Attributes of God in Christian theology
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1163:, Chapter 2–3. Shneur Zalman of Liadi).
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1122:has an immanent divine dimension. The
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368:adding citations to reliable sources
65:adding citations to reliable sources
807:during the liturgical feast of the
1655:Profile in Philosophical Library.
159:. Immanence is usually applied in
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1716:Religious philosophical concepts
1685:Catholic encyclopedia: Immanence
1559:Jordan, Alexander (2019-10-02).
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1266:Pure Immanence: Essays on a Life
1035:, the primordial catastrophe of
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1397:Summary of Pythagorean Theology
1114:On the other hand, in Lurianic
304:) (seat of discursive reason /
52:needs additional citations for
1621:, University of Chicago Press.
1522:Doctrine and Covenants 93:6–18
1102:, from God's perspective. The
869:("Hidden") dimensions. Hebrew
1:
1391:Opsopaus, John (2002-11-10).
1526:Doctrine and Covenants 50:24
308:); 3) the nonrational soul (
1203:Clement Charles Julian Webb
175:faiths to suggest that the
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1695:"the culture of Immanence"
1565:Scottish Historical Review
1347:Transcendence (philosophy)
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1486:New International Version
1468:Philippians 2:6–8, (NASB)
1459:, Self Contemplating Nous
672:Emotions expressed by God
300:); 2) the rational soul (
1657:European Graduate School
1447:, Components of the Soul
1367:"Does the Divine exist?"
1322:Immanentize the eschaton
824:Pascendi dominici gregis
252:of the divine. From the
19:Not to be confused with
1721:Metaphysical properties
1499:churchofjesuschrist.org
1327:Metaphysical naturalism
1199:Natural Supernaturalism
487:Part of a series on the
1736:Nature of Jesus Christ
1189:Aristotelian tradition
1168:Continental philosophy
1080:Shneur Zalman of Liadi
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550:Overarching attributes
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1365:van den Dungen, Wim.
1021:The new doctrines of
777:This is expressed in
757:Second Person of the
1403:on November 10, 2002
1246:Politische Theologie
1055:contains a built-in
364:improve this section
179:world permeates the
61:improve this article
1604:, Peter Lang, p. 7.
1511:Google Books Search
1317:Immanent evaluation
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619:Incomprehensibility
288:, Creator), Maker (
225:Western Esotericism
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200:Abrahamic religions
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1332:Plane of immanence
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349:This section
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72:Find sources:
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50:This article
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1405:. Retrieved
1401:the original
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1241:Carl Schmitt
1238:
1230:Ding-an-sich
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1197:'s idea of "
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604:Immutability
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589:Graciousness
532:Omnipresence
475:Christianity
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447:propounded.
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362:Please help
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256:emerges the
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161:monotheistic
155:theories of
153:metaphysical
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104:
97:
90:
83:
71:
59:Please help
54:verification
51:
1670:Film Theory
1571:: 439–468.
1023:Isaac Luria
978:metaphysics
889:Homiletical
875:Kabbalistic
873:is, in the
819:Pope Pius X
654:Sovereignty
537:Omniscience
527:Omnipotence
298:divine nous
165:pantheistic
117:August 2014
76:"Immanence"
1705:Categories
1371:SOFIATopia
1353:References
1262:empiricist
1075:Multiverse
881:method of
767:hypostases
649:Simplicity
639:Providence
568:Perfection
441:Madhyamaka
302:logistikon
286:DĂŞmiourgos
258:world soul
169:pandeistic
87:newspapers
1726:Mysticism
1711:Pantheism
1633:Der Staat
1585:204477593
1478:Luke 3:22
1342:Theophany
1337:Substance
1141:ex nihilo
1002:Shekhinah
993:Shekhinah
871:Scripture
831:Mormonism
755:incarnate
599:Immanence
469:vipassana
457:Vipassana
445:Nagarjuna
351:does not
294:TechnitĂŞs
250:emanation
242:intention
177:spiritual
141:immanence
21:imminence
1741:Divinity
1649:Archived
1407:July 11,
1376:July 11,
1280:See also
1145:Kabbalah
1136:Tzimtzum
1124:Tzimtzum
1120:Tzimtzum
1116:Kabbalah
1109:Tzimtzum
1104:Tzimtzum
1100:Tzimtzum
1088:Tzimtzum
1071:universe
1053:Tzimtzum
1033:Tzimtzum
1028:Tzimtzum
1015:Kabbalah
998:theodicy
983:Sephirot
974:Kabbalah
910:Kabbalah
879:exegesis
853:Tzimtzum
813:Epiphany
779:St. Paul
680:Jealousy
664:Veracity
629:Kingship
594:Holiness
542:Eternity
433:Sanskrit
415:non-dual
410:Dzogchen
406:Buddhism
332:Buddhism
282:Demiurge
215:Hinduism
32:immanant
25:eminence
1457:Utk.edu
1445:Utk.edu
1433:Utk.edu
1422:Utk.edu
1185:Thomism
1149:Sefirot
1096:acosmic
1066:Sefirah
1057:paradox
1043:Sefirot
1011:Sefirot
988:Sefirah
962:Teshuva
937:Abraham
933:Genesis
895:Midrash
847:Judaism
772:Godhead
759:Trinity
744:God-man
634:Mission
573:Trinity
563:Oneness
465:samatha
425:Tibetan
403:Tantric
372:removed
357:sources
316:). The
306:dianoia
290:PoiĂŞtĂŞs
262:Godhead
211:Brahman
181:mundane
101:scholar
1583:
1118:, the
1086:, the
1084:Chabad
1048:Tikkun
929:Nigleh
922:Nistar
918:Nigleh
912:, and
901:Talmud
898:, the
884:Pardes
866:Nistar
860:Nigleh
751:Christ
558:Aseity
437:monism
310:alogia
145:divine
103:
96:
89:
82:
74:
1581:S2CID
1255:enemy
1181:Hegel
1159:Tanya
1128:Halal
1073:, or
1007:Shefa
949:Moses
945:Jacob
941:Isaac
761:. In
747:Jesus
700:Wrath
690:Mercy
461:rigpa
429:vidya
420:rigpa
326:ideas
314:logos
270:Logos
266:ideas
217:), or
171:, or
108:JSTOR
94:books
1409:2023
1378:2023
1214:and
943:and
749:the
695:Will
685:Love
453:mind
408:and
355:any
353:cite
278:nous
274:nous
254:nous
237:nous
151:and
80:news
1573:doi
1484:, (
1224:'s
1187:or
1153:Kav
1132:Kav
740:God
431:in
366:by
213:in
63:by
23:or
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