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Arquivo para May 23rd, 2019

Immanence, Transcendence and Spirituality

23 May

Almost every form of spirituality in the contemporary world is founded on the idea that the things of the world (and their immanence) are separated from the things of the spirit (of the Holy Spirit or Mind), and thus the only possible asceticism is that of transcendence.
We have already posited that from the perspective of Husserl’s phenomenology what is transcendent: “it is the outside world” is distinct from what is transcendental that “is the inner world” of consciousness, which is in his work “The Idea of Phenomenology.”
What is called “spirituality” in much of contemporary asceticism is the exercise of coming out of the world-of-life (Lebenswelt) and going into the “spirit” world, thus going to what is transcendental, in fact this is in large part not religiosity, but philosophy.
In philosophy, what is immanent, which comes from things in themselves, is different from the transcendent that is convinded than the transcendental which is the inner world, in the case of part of the religiosity of the spirit, and in philosophy the world of consciousness or knowledge .
Kant and Spinoza differently make this distinction, they have reused the medieval immanence according to which the force of the divine being permeates all things, that is, the divine would be inseparably present in all things, and for this they were accused of pantheism.
In the papal bull of Pope Pius X, published on September 8, 1907, entitled “Encyclical Letter of Pope Pius X on the errors of modernism”, condemns Catholic modernism, considered as a “synthesis of all heresies”, combining evolutionism , relativism, criptomarxism, scientism and psychologism, thus criticizes immanence and defends the transcendent.
Heresies will then be the theories that defend the “immanence of God,” thus opening two possibilities of interpretation to what would be heretical:
– creation is part of the Creator then creation is divine and this would be pantheism.
– the creation part of the creator has an intrinsic connection with the creation and this is attached to Him, this would be Gnosticism.
A plausible and legitimate line that attenuates these heresies is that God is immanent to the world, not because this is substance of creatures is inherent in the divine substance, but because it depends on it to exist, so God is transcendent (exterior) creation, however He leaves the creation to its very existence and design, remains the idea that the “world” is evil.
Teilhard Chardin wrote that every universe is the body of Christ, this part of the divine, the defense of ecology, nature and what is called the “common house” is part of the defense of life. In this way an asceticism can be made that brings about a true spiritual elevation in the midst of earthly or mundane things, that is, in a relationship with nature, with the Universe and with the Other.
Jonathan Haidt is an American social psychologist (October 19, 1963), and professor and ethical leadership at the Stern School of Business at New York University, speaks of values that are present in various cultures, his Ted brings a balanced idea of transcendence: