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"Pantheism: The system of philosophy which identifies

God with the total Universe. On the basis of preceding

characteristics, seven forms of Pantheism can be distin­

guished in addition to classical Theism and Pantheism.

Hylozoistic Pantheism: The divine is immanent in, and is

typically regarded as the basic element of the world, pro­

viding the motivating force for movement and change. The

world remains a plurality of separate elements.

Immanentistic Pantheism: God is a part of the world and

immanent in it. Though only a part, however, his power ex­

tends throughout its totality.

Absolutistic Monistic Pantheism: God Is a absolute and

identical with the worid. The world, although real, is there­

fore changeless.

Relativistic Monistic Pantheism: The world is real and

changing is within God(e.g., As the body of God.) but god

remains nonetheless absolute and is not effected by the

world.

Acosmic Pantheism: The absolute God makes up the

total reality. The world is an appearance and ultimately un­

real.

Identity of Opposites Pantheism: The opposites of ordi­

nary discourse are identified in the supreme instance. God

and his relation to the world are discribed in terms that are

formally contradictory; thus reality is not subject to rational

(22)

description. Wheter being a stressed or the void wheter im­

manence is or transcendence, the result is the same: one

must go beyond relational discription intutive grasp of the

ultimate.

Neoplatonic Pantheism: God is absolute in all respects re­

mote form the world and transcendent over it." ( r i )

"Immanence: In Philosophy and Theology a term applead,

in contradistinction to Transcendence' to the feet or condi­

tion of being extkely within something, its most important

use is for the Theological conception of God as existing in

and throughout the created world, as opposed, for example

deism, which conceives Him as separate form and above

the Universe. This conception has been expressed in a

great variety of forms." (rr)

"Transcendence: The concept of divine Transcendence

states that God Is elevated above and extrinsic to the Uni­

verse that He created. In the Judeo-christian tradition, God

is viewed as combining the apparent opposites of Transce-

dence and Immanence in that He both transcends the Uni­

verse and is active in it. Traditional Christian Philosophy,

ex-emplified particularly in the works of Thomas Aquinas,

treats God as transcendent in the sense that He created

the world; That He has perfect knowledge of all earthly

things, which indeed derive from Him; that He is infinite

and etemal; and that, unlike humans. He is identical with

His own essence." irr}

"Vedanta: A term meaning 'the final portion of the Vedas'

refers to those philosophical system of Hinduism that take

(23)

their inspiration from the Upariishads.

The principal texts of Vedanta are the early Upani-

shads, particularly Brihadaranyaka and Chandogya; the

Brahmasutras of Baudarayana; and the Bhagavad Gita.

Several distinct schools of interpretation emerged, the

most notable of which are the Advaita (Nondaulist), and

Dvaita (daulist) schools.

The earliest non exposition of Advaita Vedanta is in

Ganda-pada's karikas on the Mandukya Upanishad (A.D.

600), but the school most famous personage and the

most influential of classical Indian philosophers— was

Shankara (early 8th century). A prolific writer, Shankara

taught that there is only one reality, called either Brahman

or Atman (the self); that all distinctions, all plurality is due

to ignorance and attaining that pure conciousness which is

Brahman, or the true self. This theory, although not the

only Vedanta doctrine, is so popular among Intellectuals in

India that it is frequently and uncritically identified with Ve­

danta or with Indian phiosophy as a whole." ( r r )

"MontheIsm and polytheism, the beliefs in one God or

many gods are often thought of in rather simple terms; e.g.

as a merely numerical contrast between the one and the

many. The history of religions, however, indicates many

phenomena and concepts that should wam against over

simplication in this matter. There is no valid reason to as­

sume, for example, that Montheism is a later development

in the history of religions that Polytheism. There exists no

historical material to prove that one system of belief is

(24)

older than the other, althoiigh many scholars hold that

Montheism Is a higher form of religion and, therefore, must

be a later development, assuming that what is higher came

later. Moreover, it is not the oneness of God that counts in

Montheism but his uniqueness, one God is not affirmed as

the logical opposite to many gods but as an expression of

divine and power.

The choice of either Montheism, or Polytheism, howev­

er, feeds to problems, because neither can give a satisfac­

tory answer to all questions that many reasonably be put.

The weakness of Polytheism Is especially revealed in the

realm of questions about the ultimate orlgion of things,

whereas Montheism runs into dificulties in trying to answer

the question concerning the orlgion of evil in a universe

under the government of one God. There remains always

an antitheisis between the multiplicity of forms of the divine

manifestations and the unity that can be thought or posited

behind them. The one and the many form no static contra­

distinction: there is rather a polarity and a dialectic tension

between them. The history of religions shows various ef­

forts to combine unity and multiplicity in the conception of

the divine. Because Christianity is a montheistic religion,

the montheistic conception of the divine has assumed for

western culture, the value of a self-evident exiom. This un­

questioned assumption becomes clear when it is realized

that, for between Montheism and Polytheism but only

between Montheism and Atheism. ( r6)

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