Related Directory Categories
- Religion and Spirituality (106825)
- Christianity (78740)
- Denominations (55927)
- Catholicism (23132)
- Reference (11590)
- Catholic Encyclopedia (11577)
- Religion und Spiritualität (6198)
- Methodist (4858)
- Anglican (4744)
- People (4216)
Sources
Help build the largest human-edited directory on the web.
Submit a site - Become an editor
Wikipedia. Licensed under the GNU Free Documentation License.
Are you an expert in this subject? Join the discussion and share your knowledge at Wikipedia.org.
Transcendence (religion)
From Wikipedia, the free encyclopedia
| Part of a series on |
| God |
|---|
|
General approaches Specific conceptions Experience and practices Related topics |
In religion, transcendence is a condition or state of being that surpasses physical existence, and in one form is also independent of it. It is affirmed in the concept of the divine in the major religious traditions, and contrasts with the notion of God, or the Absolute existing exclusively in the physical order (immanentism), or indistinguishable from it (pantheism). Transcendence can be attributed to the divine not only in its being, but also in its knowabilty. Thus, God transcends the universe, but also transcends knowledge (is beyond the grasp of the human mind). Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive. Some theologians and metaphysicians of the great religious traditions affirm that God, or Brahman, is both within and beyond the universe (panentheism); in it, but not of it; simultaneously pervading it and surpassing it.
Contents |
Jewish theologians, especially since the Middle Ages, have described the transcendence of God in terms of divine simplicity, explaining the traditional characteristics of God as omniscient, omnipotent, and omnipresent. Interventions of divine transcendence occur in the form of events outside the realm of natural occurrence such as miracles and the revelation of the Ten Commandments to Moses at Mt. Sinai. Divine immanence, in contrast, describes the Godliness suffused within all of creation, celebrated and recognized through the practice of Sabbath observance.
In Jewish medieval cosmology, God is described as the "Ein Sof" (literally, without end) as reference to God's divine simplicity and essential unknowability. The emanation of creation from the Ein Sof is explained through a process of filtering. In the Kabbalistic creation myth referred to as the "breaking of the vessels," filtering was necessary because otherwise this intense, simple essence would have overwhelmed and made impossible the emergence of any distinct creations. Each filter, described as a vessel, captured the emanation of this creative force until it was overwhelmed and broken by the intensity of God's simple essence. Once broken, the vessel's shards, full of absorbed "divine sparks," fell into a vessel below. This process ultimately continued until the "light" of Godliness was sufficiently reduced to allow the world we inhabit to be sustained without breaking. The creation of this world, however, comes with the consequence that Godly transcendence is hidden, or "exiled" (from the immanent world). Only through the revelation of sparks hidden within the shards embedded in our material world can this transcendence be recognized again. In Hasidic thought, divine sparks are revealed through the performance of good deeds or "mitzvot," (literally, the obligations and prohibitions described in the Torah). One Jewish explanation for the existence of malevolence in the world is that such terrible things are possible with the divine sparks being hidden. Thus there is some urgency to performing mitzvot in order to liberate the hidden sparks and perform a "tikkun olam" (literally, healing of the world). Until then, the world is presided over by the immanent aspect of God, often referred to as the Shekhinah or divine spirit, and in feminine terms.
Christians pick up on the historical dynamism of the future-oriented plan of the Old Testament and follow the immanent workings of the transcendent God in the story of Christ. They too believe that God's existence is ontologically distinct and fully independent of the material universe, and yet that He interacts directly with it. As with the Jews, this distinction is articulated in the notion which some believe to be unique to the Semitic religions: creation. Theologians thus have the onus of showing how God can still be regarded as infinite, although there exists, through creation, something that He is not, but which does not thereby limit Him. Thomas Aquinas, for instance, argued that although after creation there are more beings (plural) than before, there is still no more being (singular), because all that exists other than God shares in the one being of God, although in a particularized way. Jesus Christ is believed to be the Second Person of the Holy Trinity, but incarnate in the humanity received corporally from the Virgin Mary and a divinely-created human soul. Thus, transcendence and immanence interpenetrate in an exceptional manner in the Christian faith, practice and theology. The mysterious and paradoxical nature of Christ provides a bridge between the infinite Deity and finite man.
Muslims share the belief in God's (Allah's) transcendence, but emphasize it in a manner which does not invite the contrapuntal accent on immanence characteristic of Christianity. For a Muslim, divine transcendence must be protected, and all talk of incarnation or even attempts at figurative artistic representation of the divine, or even of holy persons, are regarded as culpable detractions from God's absolute unicity, supremacy and transcendence. God is both Transcendent and Immanent.
Immanence of Allah: "And to Allah belong the East and the West. And in whichever direction you turn, there is the Presence(Face, Ar. Wahj) of Allah. Truly Allah is Vast, All-Knowing." Quran 2:115 "We did indeed create the human being and We know what whispers in his soul and We are nearer to him than the jugular vein." Qur'an 50:16
God, called Waheguru, is the central idea of the sikh faith. In this faith, Guru Nanak described God as being transcendent, and is known as the creator. God can create any mountain, lake, etc with no effort. God is also known as an eternal being living outside this universe where the Good can only travel. Ik Onkar, meaning "One God" is the phrase sikhs take upon themselves to pray upon. God is a transcendent being, without fear, without hate. He is the water, the air, and he is in our hearts. (explained in the Guru Granth Sahib)
Transcendence is described and viewed from a number of diverse perspectives within Hinduism and its multi-faceted scriptural metaphysics. Some traditions, such as Advaita Vedanta, view transcendence in the form of 'God' as the Nirguna Brahman (God without attribute - indeed even without "god-ness"), transcendence being absolute. Other traditions, such as Bhakti yoga, view transcendence as God with attributes - Saguna Brahman, the Absolute being a personal deity (Ishvara), such as Vishnu or Rama.
Within the Bhagavad Gita, transcendence is described as a level of spiritual attainment, or state of being which is open to all spiritual aspirants (the goal of yoga practice) - the state at which one is no longer under the control of animalistic, base desires and is aware of a higher spiritual reality.
- "When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence — devoid of all material desires — he is said to be well established in yoga." BG 6.18
The exact nature of this transcendence is given as being "above the modes of material nature", which are known as gunas (ropes) which bind the living entity to the world of samsara (repeated rebirth) within Hindu philosophy. (See BG 14.22-25)
In the various forms of Buddhism — Theravada, Mahayana (especially Pure Land and Zen) and Vajrayana — the notion of transcendence is of more difficult application. Except for Pure Land and Vajrayana (where a certain return to Hindu-like personifications of the spiritual world is countenanced), the role played by transcendent beings is minimal and at most a temporary expedient. The notion closest to transcendence, much in the spirit of Western "negative theology", is perhaps that of shunyata (emptiness, void). Suffice to say that one of the marks which set Buddhism apart from Hinduism in the beginning, and continues to serve as distinctive, is its reluctance to allow language to approach or speak of transcendence. For many, this appears to amount to atheism; for others, it would be better termed agnosticism. At any rate, for the Buddhist, if anything ultimate or transcendent is to be "known" at all, it would have to be directly experienced and not talked about.
Although the various branches of Neopaganism hold their own tenets and beliefs, it is generally recognised that the Divine (often called the Goddess and God, or, more simply, The Goddess) is both immanent and transcendent, constantly giving birth to, destroying, and rebirthing Itself. Physical reality is seen as one the Goddess' many manifestations, including visions and experiences found in trance states, which are considered Her transcendent aspects. However, pantheism is not generally found within modern Paganism as it was in classical pagan thought, as human interaction with the world has given birth to onjects and things that are not considered Divine, such as the atom bomb. Nevertheless, human beings are considered part of the Divine as a whole, and therefore carry the spark of divinity within them.
|
|
||
|---|---|---|
| Religious belief systems |
||
| Non-religious positions |
Agnosticism · Antireligion · Atheism · Deism · Determinism · Esotericism · Humanism · Libertarianism · Monism · Nondualism · more |
|
