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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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