Bhagavagd Gita - Session 29- Track 2912

Now, there is a third concept which is of ‘Theism’. Now, Theism maintains that it is a synthesis of both ‘Deism’ and ‘Pantheism’, but what kind of synthesis? According to Deism God is more than the world; according to Pantheism God is all, not more than all, God is all. According to Deism God is transcendental because more than the world, according to Pantheism god is immanent because God is ‘all’. According to Theism God is both transcendental and immanent. It comes therefore to say that now I have resolved all the problems about God, I have synthesised both of them. According to Theism, God is more than the world; God is however the creator of the world: more than the world therefore He can create. (God is not the ‘manifester’ of the world, according to Pantheism God and manifestation are one and the same therefore God manifest the world). God is superior to the world; God is creator of the world and yet can enter into the world: He is not only superior but He is also in the world. God enters into the world therefore He is immanent; but immanence can be of two types: ‘the clay’ and ‘the toy’. ‘Clay’ is immanent in the ‘toy’, in what sense? The entire ‘toy’ is nothing but ‘clay’: this is one kind of immanence. The other kind of immanence is…in which you are an element among many other elements: these also are immanent. Now, according to Theism, God is immanent in the second sense: He is above the world, but He is also capable of entering into the world. It is therefore said that God is historical in character: God enters into the history of the world. God not only watches the world and its history, but He Himself is historical, He enters into the world. God not only judges from above, that is the ‘deistic’ concept; God also enters into the world, He is a judge, but of a different kind, an ‘immanent judge’.