The New Vision proceeds with the assumption that transcendent and the immanent models are not essentially exclusive and antithetical, rather they are mutually complementary. The tran-scendent model is confined to the apex and the immanent model is limited to the base side of the reality. So, each model fails to visualise the inevitability of the other side of the reality. The two aspects, let us call them quality and quantity, jointly make-up the full unit of reality. Such a unit can be visualised in full only by the unified vision. Without immanence, transcendence is baseless and without transcendence, immanence is topless.
The New Vision cannot neatly be put in either of the two systems of Indian Philosophy, the orthodox and the heterodox. In fact, it partly falls in both the systems. It is orthodox in so far as it believes in the existence of God. Further, it is heterodox as it does not believe in the final authority of the Vedas.
This system is evolved only because it posits something which is missing in the two rival systems of the Indian Philosophy. As such, The New Vision may be deemed as the thirteenth system of the Indian Philosophy. The central assumption of The New Vision is that God is confined only to the infra-structural problems of life. He does not intervene in the cultural and socio-personal affairs of man. Such an approach to God may be called semi-theism.
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