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The doctrine or theory ofimmanence holds that thedivine encompasses or is manifested in the material world. It is held by somephilosophical andmetaphysical theories ofdivine presence. Immanence is usually applied inmonotheistic,pantheistic,pandeistic, orpanentheistic faiths to suggest that thespiritual world permeates themundane. It is often contrasted with theories oftranscendence, in which the divine is seen to be outside thematerial world.
Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence but do so in different ways, such as:
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.Pythagoreanism says that thenous is an intelligent principle of the world acting with a specificintention. This is the divine reason regarded inNeoplatonism as the firstemanation of the divine.[1]: §61 From thenous emerges theworld soul, which gives rise to the manifest realm. Neoplatonic gnosticism goes on to say theGodhead is the Father, Mother, and Son (Zeus). In the mind of Zeus, theideas are distinctly articulated and become theLogos by which he creates the world. These ideas become active in the Mind (nous) of Zeus. With him is the Power and from him is thenous.[2] This theology further explains that Zeus is calledDemiurge (Dêmiourgos, Creator), Maker (Poiêtês), and Craftsman (Technitês).[3] The nous of the demiurge proceeds outward into manifestation, becoming living ideas. They give rise to a lineage of mortal human souls.[4] The components of the soul are[5] 1) the higher soul, seat of the intuitive mind (divine nous); 2) the rational soul (logistikon) (seat of discursive reason /dianoia); 3) the nonrational soul (alogia), responsible for the senses, appetites, and motion. Zeus thinks the articulated ideas (logos). Theidea of ideas (eidos - eidôn), provides a model of the Paradigm of the Universe, which the Demiurge contemplates in his articulation of theideas and his creation of the world according to the Logos.[6]
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TantricBuddhism andDzogchen 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 paradoxicalnon-dual awareness orrigpa (Tibetan —vidya inSanskrit) — is said to be the 'self-perfected state' of all beings. Scholarly works differentiate these traditions frommonism. The non-dual is said to be not immanent and not transcendent, not neither, nor both. One classical exposition is theMadhyamaka refutation of extremes that the philosopher-adeptNagarjuna 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' ofmind; 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 orrigpa is said to be the recognition that both the quiet, calm, abiding state as found insamatha and the movement or arising of phenomena as found invipassana are not separate.
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According to Christian theology, the transcendentGod, who cannot be approached or seen in essence or being, becomes immanent primarily in theGod-manJesus theChrist, who is theincarnate Second Person of theTrinity. InByzantine Rite theology the immanence of God is expressed as thehypostases 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, theGodhead is wholly transcendent and unable to be comprehended.
This is expressed inSt. 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, andEastern Churches during the liturgical feast of theTheophany of God, known in Western Christianity as theEpiphany.
Pope Pius X wrote at length about philosophical-theological controversies over immanence in his encyclicalPascendi dominici gregis.
According toLatter Day Saint theology, all of material creation is filled with immanence, known as thelight 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]
Traditional Jewish religious thought can be divided intoNigleh ("Revealed") andNistar ("Hidden") dimensions. HebrewScripture is, in theKabbalistic tradition, explained using the four levelexegesis method ofPardes. In this system, the first three approaches, Simple, Hinted andHomiletical 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, theMidrash, theTalmud, and mainstreamJewish philosophy use revealed approaches. Other Bible commentators, theKabbalah, andHasidic 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 inNigleh are given inherent, inner, mystical contexts fromNistar.
Descriptions of divine immanence can be seen inNigleh, from the Bible to Rabbinic Judaism. InGenesis, God makes a personal covenant with the forefathersAbraham,Isaac andJacob. 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". ToMoses, God reveals hisTetragrammaton name, that more fully captures divine descriptions oftranscendence. 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 toTeshuva (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, theKabbalah, 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 Jewishmetaphysics. In the Medieval Kabbalah, new doctrines described the 10Sephirot (divine emanations) through which the Infinite, unknowable divine essence reveals, emanates, and continuously creates existence. The Kabbalists identified the final, feminineSefirah with the earlier, traditional Jewish concept of theShekhinah (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 theShekhinah 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 theShefa (flow) of divine will, which emanates through theSefirot. As a result, within all creations are divine sparks of vitality that sustain them. MedievalKabbalah 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 ofIsaac Luria in the 16th Century completed the Kabbalistic system of explanation. Lurianic Kabbalah describes the process ofTzimtzum (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 theTzimtzum, the primordial catastrophe ofShevirat Hakelim (the "Breaking of the Vessels" of theSefirot in the first existence), and the messianicTikkun ("Fixing") of this by every individual through their sanctification of physicality. The concept ofTzimtzum contains a built-inparadox, as it requires that God be simultaneously transcendent and immanent:
Giordano Bruno,Baruch Spinoza and possiblyHegel espoused philosophies of immanence versus philosophies of transcendence such asThomism orAristotelian 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 theGerman Idealists." Carlyle's "Natural Supernaturalism" was highly influential onAmerican Transcendentalism andBritish Idealism.[15]
Giovanni Gentile'sactual 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 KantianDing-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 theoristCarl Schmitt used the term in his bookPolitische 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 ofWeltanschauung, 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 theenemy outside. As such he might have ironically secularized politics in a way that liberalism never could have. But this is a contentious issue.[18]
The French 20th-century philosopherGilles Deleuze used the term immanence to refer to his "empiricist philosophy", which was obliged to create action and results rather than establish transcendents. His final text was titledPure Immanence: Essays on a Life and spoke of aplane of immanence.[19]
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 the empirical spectrum of function for a technological artifact.[20]
