This article elaborates that an absolute unity at the same time is both: transcendent beyond the finite world and because of it’s essential infinity and omnipresence immanent in it. According to the henological and the ontological-noological model of ancient and medieval metaphysics in occidental thinking the relationship between the simple and unique supreme being and the world of plurality and mutability can be described as panentheistic: The created world is in god that means: it is encompassed and preserved by god. With reference to this model of thinking there is given an immanence of the finite world in god but not an immanence of god in the finite world which therefore is an improper way of speaking. The first philosopher in modern thinking who explicitly speaks of an immanence of god in the entities of the finite world is Spinoza: According to him God is the universally immanent cause of the finite beings. A rather radical contemporary representative of this model of an immanent unity is Michel Henry because he denies the world-transcendence of the unity of what he calls the absolute life. This blessed and gorgeous life becomes available for man only by the passibility of one’s own will.