The doctrine or theory of immanence holds that the divine encompasses or is manifested in the material world. It is held by some philosophical and metaphysical theories of divine presence. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world.
Religions offer differing explanations of the relationship between immanence and transcendence. For example: casting immanence as a characteristic of a transcendent God (common in Abrahamic religions), subsuming immanent personal gods in a greater transcendent being (such as with Brahman in Hinduism), or approaching the question of transcendence as something that can only be answered through an appraisal of immanence.
Western esotericism 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 the nous is an intelligent principle of the world acting with a specific intention. This is the divine reason regarded in Neoplatonism as the first emanation of the divine. From the nous emerges the world soul, which gives rise to the manifest realm. Neoplatonic gnosticism goes on to say the Godhead is the Father, Mother, and Son (Zeus). In the mind of Zeus, the ideas are distinctly articulated and become the Logos 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 the nous. This theology further explains that Zeus is called Demiurge (Dêmiourgos, Creator), Maker (Poiêtês), and Craftsman (Technitês).Utk.edu The nous of the demiurge proceeds outward into manifestation, becoming living ideas. They give rise to a lineage of mortal human souls.Utk.edu, Basic Principles The components of the soul areUtk.edu, Components of the Soul 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). The idea of ideas (eidos - eidôn), provides a model of the Paradigm of the Universe, which the Demiurge contemplates in his articulation of the ideas and his creation of the world according to the Logos.Utk.edu, Self Contemplating Nous
Buddhism
Tantric Buddhism and Dzogchen 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 non-dual awareness or rigpa (Tibetan — vidya in Sanskrit) — is said 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
Catholicism, Protestantism, and Eastern Christianity 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:
The Holy Spirit is also expressed as an immanence of God.
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 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.Doctrine and Covenants Section 88:6-13. churchofjesuschrist.org 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.Parley P. Pratt, Key to the Science of Theology (Salt Lake City: George Q. Cannon & Sons, 1891) particularly chap. V. Google Books Search Similarly, mankind can incorporate this spiritual light or divine mind and thus become one with God.; ; John 17:22; cf. John 1:16 and 2 Corinthians 3:18 This immanent spirit of light bridges the scientific and spiritual conceptualizations of the universe.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) [originally 1908] pp. 136-137.
Judaism
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 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: