Immanence Quotes

I believe in Spinoza's God, who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.

Classical philosophical theism maintained the ontological distinction between God and creative world that is necessary for any genuine theism by conceiving them to be of different substances, with particular attributes predicated of each.

To Witches, the cosmos is the living body of the Goddess, in whose being we all partake, who encompasses us and is immanent within us. We call her Goddess not to narrowly define her gender, but as a continual reminder that what we value is life brought into the world ... She has infinite names and guises, many of them male.

God doesn't know things. He is things.

God dwells in His creation and is everywhere indivisibly present in all His works. He is transcendent above all His works even while He is immanent within them.

Contemplation is that condition of alert passivity, in which the soul lays itself open to the divine Ground within and without, the immanent and transcendent Godhead.

Why seek the Deity further? Whatever we see is God, and wherever we go.

Being completely and totally present and at every single point of space and time, It is fully and completely present here and now, thus we can no more attain immanent Spirit then we could, say, attain our feet.

Does there exist an Infinity outside ourselves? Is that infinity One, immanent and permanent, necessarily having substance, since He is infinite and if He lacked matter He would be limited, necessarily possessing intelligence since He is infinite and, lacking intelligence, He would be in that sense finite. Does this Infinity inspire in us the idea of essense, while to ourselves we can only attribute the idea of existence? In order words, is He not the whole of which we are but the part?

The plane of consistency is the abolition of all metaphor; all that consists is Real.

If a flower had a God it would not be a transcendental flower but a field.

[Nietzsche's doctrine of the eternal return] is what makes moments caught up in the immanence of return suddenly appear as ends. In every other system, don't forget, these moments are viewed as means: Every moral system proclaims that "each moment of life ought to be motivated." Return unmotivates the moment and frees life of ends.

Meaning and reality were not hidden somewhere behind things, they were in them, in all of them.

For nature is not merely present , but is implanted within things, distant from none... And while the outer face of things changeth so greatly, there flourisheth the origin of being more intimately within all things than they themselves. The fount of all kinds, Mind , God , Being, One, Truth , Destiny , Reason , Order .

What I affirm is the intuition that where God's presence is no longer a tenable supposition and where His absence is no longer a felt, indeed overwhelming weight, certain dimensions of thought and creativity are no longer attainable. And I would vary Yeats's axiom so as to say: no man can read fully, can answer answeringly to the aesthetic, whose "nerve and blood" are at peace in sceptical rationality, are now at home in immanence and verification. We must read as if.

Where will you go to seek Brahman? He is immanent in all beings. Here, here is the visible Brahman! Shame on those who, neglecting the visible Brahman, set their minds on other things! Here is the visible Brahman before you as tangible as a fruit in one's hand! Can't you see? Here - here - is Brahman!

God is not a Power residing in the clouds. He is an unseen Power residing within us and nearer to us than finger nails to the flesh.

I think the parable is a peculiar way of saying that redemption is immanent whether or not it's imminent, that the world to come is in a sense always already here, if still unavailable. I find this idea powerful for several reasons. For one thing, it's an antidote to despair.

It connects with the theologians' point that you can say what God is not, but not (easily) what He is.

"Spinoza did not seek to found a sect, and he founded none"; yet all philosophy after him is permeated with his thought.

The past not merely is not fugitive, it remains present.

God is so omnipresent. . . . God is an angel in an angel, and a stone in a stone, and a straw in a straw.

This subsistence, or manner of being of God is his one essence so far as it has personal properties.

Nature is thought immersed in matter. . .