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id to be the self perfected state of all beings scholarly works differentiate these traditions from monism the non dual is said to be not immanent and not transcendent not neither nor both one classical exposition is the madhyamaka refutation of extremes that the philosopher adept nagarjuna propounded 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 mind one does not accept or reject them rather one lets the mind wander as it will until a subtle sense of immanence dawns vipassana or insight is the integration of one s presence of awareness with that which arises in the mind non duality or rigpa is said to be the recognition that both the quiet calm abiding state as found in samatha and the movement or arising of phenomena as found in vipassana are not separate christianity edit part of a series on christianity god in christianity godhead god the father god the son jesus god the holy spirit attributes core attributes omnibenevolence omnipotence omnipresence omniscience eternity overarching attributes aseity oneness perfection trinity miscellaneous graciousness holiness immanence immutability impassibility impeccability incomprehensibility incorporeality kingship mission providence conservation righteousness simplicity sovereignty transcendence veracity emotions expressed by god jealousy love mercy will wrath names alpha and omega ancient of days christ i am that i am jehovah logos paraclete christianity portal category v t e catholicism protestantism and eastern christianity edit according to christian theology the transcendent god who cannot be approached or seen in essence or being becomes immanent primarily in the god man jesus the christ who is the incarnate second person of the trinity in byzantine rite theology the immanence of god is expressed as the hypostases 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 godhead is wholly transcendent and unable to be comprehended this is expressed in st paul s letter to the philippians where he writes who although he existed in the form of god did not regard equality with god a thing to be grasped but emptied himself taking the form of a bond servant and being made in the likeness of men being found in appearance as a man he humbled himself by becoming obedient to the point of death even death on a cross 7 the holy spirit is also expressed as an immanence of god 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 8 the immanence of the triune god is celebrated in the catholic church traditional protestant churches and eastern churches during the liturgical feast of the theophany of god known in western christianity as the epiphany pope pius x wrote at length about philosophical theological controversies over immanence in his encyclical pascendi dominici gregis mormonism edit according to latter day saint theology all of material creation is filled with immanence known as the light of christ 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 9 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 10 similarly mankind can incorporate this spiritual light or divine mind and thus become one with god 11 this immanent spirit of light bridges the scientific and spiritual conceptualizations of the universe 12 judaism edit main article tzimtzum traditional jewish religious thought can be divided into nigleh revealed and nistar hidden dimensions hebrew scripture is in the kabbalistic tradition explained using the four level exegesis method of pardes in this system the first three approaches simple hinted and homiletical 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 midrash the talmud and mainstream jewish philosophy use revealed approaches other bible commentators the kabbalah and hasidic philosophy 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 nigleh are given inherent inner mystical contexts from nistar descriptions of divine immanence can be seen in nigleh from the bible to rabbinic judaism in genesis god makes a personal covenant with the forefathers abraham isaac and jacob 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 moses god reveals his tetragrammaton name that more fully captures divine descriptions of transcendence 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 citation needed 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 teshuva return often inaccurately translated as repentance avinu malkeinu 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 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 kabbalah 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 metaphysics in the medieval kabbalah new doctrines described the 10 sephirot divine emanations through which the infinite unknowable divine essence reveals emanates and continuously creates existence the kabbalists identified the final feminine sefirah with the earlier traditional jewish concept of the shekhinah immanent divine presence this gave great spirituality to earlier ideas in jewish thought such as the theological explanations of suffering theodicy in this example the kabbalists described the shekhinah 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 shefa flow of divine will which emanates through the sefirot as a result within all creations are divine sparks of vitality that sustain them medieval kabbalah 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 the new doctrines of isaac luria in the 16th century completed the kabbalistic system of explanation lurianic kabbalah describes the process of tzimtzum 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 tzimtzum the primordial catastrophe of shevirat hakelim the breaking of the vessels of the sefirot in the first existence and the messianic tikkun fixing of this by every individual through their sanctification of physicality the concept of tzimtzum contains a built in paradox as it requires that god be simultaneously transcendent and immanent 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 sefirah 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 potentially limitless if the physical universe or multiverse 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 shneur zalman of liadi in the intellectual hasidic method of chabad the tzimtzum is only metaphorical an illusion from the perspective of man 13 creation is panentheistic taking place fully within god and acosmic illusionary from the divine perspective god himself and even his light is unrestricted by tzimtzum from god s perspective the tzimtzum 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 this paradox are true from their alternative views the dimension of the tzimtzum 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 on the other hand in lurianic kabbalah the tzimtzum has an immanent divine dimension the tzimtzum formed a space in lurianic terminology the halal vacuum in which to allow creation to take place the first act of creation was the emanation of a new light kav ray into the vacated space from the ultimate divine reality outside or unaffected by the space the purpose of the tzimtzum 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 jewish philosophy logical descriptions of creation ex nihilo from nothing describe the new existence of creation compared to the preceding absence kabbalah 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 sefirot the light that originated with the kav 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 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 tanya shaar hayichud chapter 2 3 shneur zalman of liadi continental philosophy edit giordano bruno baruch spinoza and possibly hegel espoused philosophies of immanence versus philosophies of transcendence such as thomism or aristotelian tradition kant s transcendental critique can be contrasted to hegel s immanent dialectics 14 thomas carlyle s idea of natural supernaturalism posited the immanence of the divine in nature history and man clement charles julian webb 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 german idealists carlyle s natural supernaturalism was highly influential on american transcendentalism and british idealism 15 giovanni gentile s actual idealism 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 16 his so called method of immanence attempted to avoid 1 the postulate of an independently existing world or a kantian ding an sich thing in itself 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 16 political theorist carl schmitt used the term in his book politische theologie 1922 meaning a power within some thought which makes it obvious for the people to accept it without needing to claim being justified 17 the immanence of some political system or a part of it comes from the reigning contemporary definer of weltanschauung namely religion or any similar system of beliefs such as rationalistic or relativistic world view many hold schmitt to be interested in an immanent ...