Pantheism |

The gods of the Vedas, the ancient scriptures of India (c. 1200 bce), represented for the most part natural forces. Exceptions were the gods Prajapati (Lord of Creatures) and Purusha (Supreme Being or Soul of the Universe), whose competition for influence provided, in its outcome, a possible explanation of how the Indian tradition came to be one of pantheism rather than of classical theism. By the 10th book of the Rigveda, Prajapati had become a lordly, monotheistic figure, a creator deity transcending the world; and in the later period of the sacred writings of the Brahmanas (c. 7th century bce), prose commentaries on the Vedas, he was moving into a central position. The rising influence of this theism was later eclipsed by Purusha, who was also represented in Rigveda X. In a creation myth Purusha was sacrificed by the gods in order to supply (from his body) the pieces from which all the things of the world arise. From this standpoint the ground of all things lies in a Cosmic Self, and all of life participates in that of Purusha. The Vedic hymn to Purusha may be regarded as the starting point of Indian pantheism.

In the Upanishads (c. 1000500 bce), the most important of the ancient scriptures of India, the later writings contain philosophical speculations concerning the relation between the individual and the divine. In the earlier Upanishads, the absolute, impersonal, eternal properties of the divine had been stressed; in the later Upanishads, on the other hand, and in the Bhagavadgita, the personal, loving, immanentistic properties became dominant. In both cases the divine was held to be identical with the inner self of each human person. At times these opposites were implicitly held to be in fact identicalthe view earlier called identity of opposites pantheism. At other times the two sets of qualities were related, one to the unmanifest absolute brahman, or Absolute Reality (sustaining the universe), and the other to the manifest brahman bearing qualities (and containing the universe). Thus, brahman can be regarded as exclusive of the world and inclusive, unchanging and yet the origin of all change. Sometimes the manifest brahman was regarded as an emanation from the unmanifest brahman; and then emanationistic pantheismthe Neoplatonic pantheism of the foregoing typologywas the result.

Shankara, an outstanding nondualistic Vedantist and advocate of a spiritual view of life, began with the Neoplatonic alternative but added a qualification that turned his view into what was later called acosmic pantheism. Distinguishing first between brahman as being the eternal Absolute and brahman as a lower principle and declaring the lower brahman to be a manifestation of the higher, he then made the judgment that all save the higher unqualitied brahman is the product of ignorance or nescience and exists (apparently only in human minds) as the phantoms of a dream. Since for Shankara, the world and individuality thus disappear upon enlightenment into the unmanifest brahman, and in reality only the Absolute without distinctions exists, Shankara has provided an instance of acosmism.

On the other hand, Ramanuja, a prominent southern Brahman who held to a qualified monism, argued strenuously against Shankaras dismissal of the world and of individual selves as being mere products of nescience. In place of this acosmism he substituted the notion of world cycles. In the unmanifest state brahman has as his body only the very subtle matter of darkness, and he decrees, May I again possess a world-body; in the manifest state all of the things of the world, including individual selves, are part of his body. The doctrine of Ramanuja approaches panentheism; he has certainly advanced beyond emanationistic pantheism. There are two aspects to the single brahman, one absolutistic and the other relativistic. As in panentheism, the beings of the world have freedom. The only qualification is that, although it is brahmans will to support the choices of finite beings, he has the power to prohibit any choice that displeases him. This power to prohibit indicates a preference for the absolute in Ramanujas thought, which is reflected in many ways: although God is the cause of the world, for example, and includes the world within his being, he is never affected by that world, and his motive in world creation is simply play. In sum, since the absolutistic categories were given the greater emphasis in his thought, Ramanuja is representative of a relativistic monistic pantheism.

The presence in the Hindu tradition of both absolutistic and relativistic descriptions of the divine suggests that genuine panentheism might well emerge from the tradition; and, in fact, in the former president of India, S. Radhakrishnan, also a religious philosopher, that development did occur. Although Radhakrishnan had been influenced by Western philosophy, including that of Alfred North Whitehead, later discussed as a modern panentheist, the sources of his thought lie in Hindu philosophy. He distinguishes between God as the being who contains the world and the Absolute, who is God in only one aspect. He finds that the beings of the world are integral with God, who draws an increase of his being from the constituents of his nature.

Some 600 years after the historical Buddha, a new and more speculative school of Buddhism arose to challenge the 18 or 20 schools of Buddhism then in existence. One of the early representatives of this new school, which came to be known as Mahayana (Sanskrit Greater Vehicle) Buddhism, was Ashvaghosha. Like Shankara (whom he antedated by 700 years), Ashvaghosha not only distinguished between the pure Absolute (the Soul as Suchness; i.e., in its essence) and the all-producing, all-conserving Mind, which is the manifestation of the Absolute (the Soul as Birth and Death; i.e., as happenings), but he also held that the judgment concerning the manifest world of beings is a judgment of nonenlightenment; it is, he said, like the waves stirred by the windwhen the quiet of enlightenment comes the waves cease, and an illusion confronts a human being as he begins to understand the world.

Whereas Ashvaghosha treated the world as illusory and essentially void, Nagarjuna, the great propagator of Mahayana Buddhism who studied under one of Ashvaghoshas disciples, transferred shunyata (the Void) into the place of the Absolute. If Suchness, or ultimate reality, and the Void are identical, then the ultimate must lie beyond any possible description. Nagarjuna approached the matter through dialectical negation: according to the school that he founded, the Ultimate Void is the middle path of an eightfold negation; all individual characteristics are negated and sublated, and the individual approaches the Void through a combination of dialectical negation and direct intuition. Beginning with the Madhyamika, or Middle Way, school, the doctrine of the Void spread to all schools of Mahayana Buddhism as well as to the Satyasiddhi (perfect attainment of truth) group in Theravada Buddhism. Since the Void is also called the highest synthesis of all oppositions, the doctrine of the Void may be viewed as an instance of identity of opposites pantheism.

In the Tiantai school of Chinese Buddhism founded by Zhiyi, as in earlier forms of Mahayana Buddhism, the elements of ordinary existence are regarded as having their basis in illusion and imagination. What really exists is the one Pure Mind, called True Thusness, which exists changelessly and without differentiation. Enlightenment consists of realizing ones unity with the Pure Mind. Thus, an additional Buddhist school, Tiantai, can be identified with acosmic pantheism.

Indeed, although a mingling of types is discernible in the cultures directly influenced by Hinduism and Buddhism, acosmic pantheism would seem to be the alternative most deeply rooted and widespread in these traditions.

Just as the early gods of the Vedas represented natural forces, so the Canaanite deities known as Baal and the Hebrew God Yahweh both began as storm gods. Baal developed into a lord of nature, presiding with his consort, Astarte, over the major fertility religion of the Middle East. The immanentism of this nature religion might have sustained the development of pantheistic systems; but, whereas the pantheistic Purusha triumphed in India, the theistic Yahweh triumphed in the Middle East. And Yahweh evolved not into a lord of nature but into the Lord of history presiding first over his chosen people and then over world history. The requirement that he be a judge of history implied that his natural place was outside and above the world; and he thus became a transcendent deity. Through much of the history of Israel, however, the people accepted elements from both of these traditions, producing their own highly syncretistic religion. It was this syncretism that provided the occasion that challenged certain individuals of prophetic consciousness to embark upon their purifying missions, beginning with Elijah and continuing throughout the period of the Hebrew Bible. In this development, the absoluteness and remoteness of Yahweh came to be supplemented by qualities of love and concern, as in the prophets Hosea and Amos. In short, the categories of immanence came to supplement the categories of transcendence and, in the New Testament period, became overwhelmingly important. The transcendent Yahweh, on the other hand, had fitted more naturally into the categories of absoluteness. And, in the Christian West, it was the transcendent God who appeared in the doctrines of classical theism, while pantheism stood as a heterodox departure from the Christian scheme.

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Pantheism |

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