It is affirmed in various religious traditions' concept of the divine, which contrasts with the notion of a god (or, the Absolute) that exists exclusively in the physical order (immanentism), or is indistinguishable from it (pantheism).
Interventions of divine transcendence occur in the form of events outside the realm of natural occurrence such as miracles and the revelation of the Ten Commandments to Moses at Mount Sinai.
Each filter, described as a vessel, captured the emanation of this creative force until it was overwhelmed and broken by the intensity of God's simple essence.
This process ultimately continued until the "light" of Godliness was sufficiently reduced to allow the world we inhabit to be sustained without breaking.
In Hasidic thought, divine sparks are revealed through the performance of commandments or "mitzvot," (literally, the obligations and prohibitions described in the Torah).
A Kabbalistic explanation for the existence of malevolence in the world is that such terrible things are possible with the divine sparks being hidden.
"[2] Anthropomorphic depictions of God are largely metaphorical and reflect the challenge of "human modes of expression" in attempting to describe the infinite.
Trascendence of God is implicitly affirmed by the First Vatican Council's apostolic constitution Dei Filius: The holy Catholic Apostolic Roman Church believes and confesses that there is one true and living God, Creator and Lord of heaven and earth, almighty, eternal, immense, incomprehensible, infinite in intelligence, in will, and in all perfection, who, as being one, sole, absolutely simple and immutable spiritual substance, is to be declared as really and essentially distinct from the world, of supreme beatitude in and from Himself, and ineffably exalted above all things which exist, or are conceivable, except Himself.God's transcendence deals with His impassibility, ineffabilitay, as well as with His immutability and infinity (all what is in the space-time is mutable and finite).
The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the entire creation.
[Qur'an 57:3] All Muslims have however vigorously criticized interpretations that would lead to a monist view of God for what they see as blurring the distinction between the creator and the creature, and its incompatibility with the radical monotheism of Islam.
[13] In order to explain the complexity of unity of God and of the divine nature, the Qur'an uses 99 terms referred to as "Most Beautiful Names of Allah" (Sura 7:180)[12].
Baháʼí teachings state that God is too great for humans to fully comprehend, nor to create a complete and accurate image.
The more usual interpretation of Nirvana in Buddhism is that it is a cessation—a permanent absence of something (namely suffering), and therefore it is not in any way a state which could be considered transcendent.
Earlier, Shaheed Bhai Mani Singh, Sikhan di Bhagat Mala, gave a similar explication, also on the authority of Guru Nanak.
Considering the two constituents of "Vahiguru" ("vahi" + "guru") implying the state of wondrous ecstasy and offering of homage to the Lord, the first one was brought distinctly and prominently into the devotional system by Guru Nanak, who has made use of this interjection, as in Majh ki Var (stanza 24), and Suhi ki Var, shloka to pauri 10.
[citation needed] Sikh doctrine identifies one panentheistic god (Ik Onkar) who is omnipresent and has infinite qualities, whose name is true (Satnam), is the Creator (Karta Purkh), has no fear (Nirb hau), is not the enemy of anyone (Nirvair), is beyond time (Akaal), has no image (Murat), is beyond birth and death circulation (Ajunee), is self-existent (Sai Bhang) and possesses the grace of word guru (eternal light) we can meet him (Gurprasaad).
Paul Van Buren and William Hamilton both agreed that the concept of transcendence had lost any meaningful place in modern secular thought.
In responding to this denial of transcendence Van Buren and Hamilton offered secular people the option of Jesus as the model human who acted in love.
[clarification needed] Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas.
Altizer concluded that God had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead.
"[25] Professor Piet Schoonenberg (Nijmegen, Netherlands) directly critiqued Altizer concluding: "Rightly understood the transcendence of God does not exclude His immanence, but includes it.