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Pantheism is the belief that the Universe (or nature as the totality of everything) is identical with divinity, or that everything composes an all-encompassing, immanent god. Pantheists thus do not believe in a distinct personal or anthropomorphic god.
Pantheistic concepts date back thousands of years, and some religions in the East continue to contain pantheistic elements. In the West, Pantheism was formalized as a separate theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza,:p.7 whose book Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate. Spinoza held the monist view that the two are the same, and monism is a fundamental part of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance. Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate. His work, Ethics was the major source from which Western pantheism spread.
Pantheism is derived from the Greek πᾶν pan (meaning "all") and θεός theos (meaning "God"). There are a variety of definitions of pantheism. Some consider it a theological and philosophical position concerning God.:p.8
As a religious position, some describe pantheism as the polar opposite of atheism.:pp. 7 From this standpoint, pantheism is the view that everything is part of an all-encompassing, immanent God. All forms of reality may then be considered either modes of that Being, or identical with it. Some hold that pantheism is a non-religious philosophical position. To them, pantheism is the view that the Universe (in the sense of the totality of all existence) and God are identical (implying a denial of the personality and transcendence of God).
Although the term "pantheism" did not exist before the 17th century, various pre-Christian religions and philosophies can be regarded as pantheistic. Pantheism is similar to the ancient Hindu:pp. 618 philosophy of Advaita (non-dualism) to the extent that the 19th-century German Sanskritist Theodore Goldstücker remarked that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus."
19th-century European theologians also considered Ancient Egyptian religion to contain pantheistic elements and pointed to Egyptian philosophy as a source of Greek Pantheism.:pp. 618–620 The latter included some of the Presocratics, such as Heraclitus and Anaximander. The Stoics were pantheists, beginning with Zeno of Citium and culminating in the emperor-philosopher Marcus Aurelius. During the pre-Christian Roman Empire, Stoicism was one of the three dominant schools of philosophy, along with Epicureanism and Neoplatonism. The early Taoism of Lao Zi and Zhuangzi is also sometimes considered pantheistic.
Pantheistic tendencies existed in a number of early Christian Gnostic groups, with pantheistic thought appearing throughout the Middle Ages. These included a section of Johannes Scotus Eriugena's 9th-century work De divisione naturae and the beliefs of mystics such as Amalric of Bena (11th-12 centuries) and Eckhart (12th-13th).:pp. 620–621 The Roman Catholic Church has long regarded pantheistic ideas as heresy. Giordano Bruno, an Italian monk who evangelized about an immanent and infinite God, was burned at the stake in 1600 by the Roman Inquisition. He has since become known as a celebrated pantheist and martyr of science. Bruno influenced many later thinkers including Baruch Spinoza.
The first known use of the term "pantheism" was in Latin, by the English mathematician Joseph Raphson in his work De spatio reali, published in 1697. In De spatio reali, Raphson begins with a distinction between atheistic ‘panhylists’ (from the Greek roots pan, "all", and hyle, "matter"), who believe everything is matter, and Spinozan ‘pantheists’ who believe in “a certain universal substance, material as well as intelligence, that fashions all things that exist out of its own essence.”  Raphson found the universe to be immeasurable in respect to a human's capacity of understanding, and believed that humans would never be able to comprehend it.
The term was first used in English by the Irish writer John Toland in his work of 1705 Socinianism Truly Stated, by a pantheist.:pp. 617–618 Toland was influenced by both Spinoza and Bruno, and had read Joseph Raphson’s “De Spatio Reali,” referring to it as “the ingenious Mr. Ralphson's (sic) Book of Real Space.” Like Raphson, he used the terms 'pantheist' and 'Spinozist' interchangeably. In 1720 he wrote the Pantheisticon: or The Form of Celebrating the Socratic-Society in Latin, envisioning a pantheist society which believed, "all things in the world are one, and one is all in all things ... what is all in all things is God, eternal and immense, neither born nor ever to perish." He clarified his idea of pantheism in a letter to Gottfried Leibniz in 1710 when he referred to "the pantheistic opinion of those who believe in no other eternal being but the universe".
In 1785, a major controversy about Spinoza's philosophy between Friedrich Jacobi, a critic, and Moses Mendelssohn, a defender, known in German as the Pantheismus-Streit, helped to spread pantheism to many German thinkers in the late 18th and 19th centuries.
In the mid-eighteenth century, the English theologian Daniel Waterland defined pantheism this way: "It supposes God and nature, or God and the whole universe, to be one and the same substance—one universal being; insomuch that men's souls are only modifications of the divine substance." In the early nineteenth century, the German theologian Julius Wegscheider defined pantheism as the belief that God and the world established by God are one and the same.
During the 19th century, pantheism was the theological viewpoint of many leading writers and philosophers, attracting figures such as William Wordsworth and Samuel Coleridge in Britain; Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling and Georg Wilhelm Friedrich Hegel in Germany; and Walt Whitman, Ralph Waldo Emerson and Henry David Thoreau in the United States. Seen as a growing threat by the Vatican, in 1864 it was formally condemned by Pope Pius IX in the Syllabus of Errors.
In the late 20th century, pantheism was often declared to be the underlying theology of Neopaganism, and Pantheists began forming organizations devoted specifically to Pantheism and treating it as a separate religion.
In 2007, Dorion Sagan, the son of famous scientist and science communicator, Carl Sagan, published a book entitled "Dazzle Gradually: Reflections on the Nature of Nature" co-written by Sagan's ex-wife, Lynn Margulis. In a chapter entitled, "Truth of My Father", he declares: "My father believed in the God of Spinoza and Einstein, God not behind nature, but as nature, equivalent to it."
In 2008, one of Albert Einstein's letters, written in 1954 in German, in which he dismissed belief in a personal God, was sold at auction for more than US$330,000. Einstein wrote, "We followers of Spinoza see our God in the wonderful order and lawfulness of all that exists and in its soul ["Beseeltheit"] as it reveals itself in man and animal," in a letter to Eduard Büsching (25 October 1929) after Büsching sent Einstein a copy of his book Es gibt keinen Gott. Einstein responded that the book only dealt with the concept of a personal God and not the impersonal God of pantheism. "I do not believe in a personal God and I have never denied this but have expressed it clearly," he wrote in another letter in 1954.
Pantheism is mentioned in a Papal encyclical in 2009 and a statement on New Year's Day in 2010, criticizing pantheism for denying the superiority of humans over nature and "seeing the source of man 's salvation in nature". In a review of the 2009 film Avatar, Ross Douthat, an author, described pantheism as "Hollywood’s religion of choice for a generation now".
In 2011, a letter written in 1886 by William Herndon, Abraham Lincoln's law partner, was sold at auction for US$30,000. In it, Herndon writes of the U.S. President's evolving religious views, which included pantheism.
"Mr. Lincoln’s religion is too well known to me to allow of even a shadow of a doubt; he is or was a Theist and a Rationalist, denying all extraordinary – supernatural inspiration or revelation. At one time in his life, to say the least, he was an elevated Pantheist, doubting the immortality of the soul as the Christian world understands that term. He believed that the soul lost its identity and was immortal as a force. Subsequent to this he rose to the belief of a God, and this is all the change he ever underwent."
The subject is understandably controversial, but the contents of the letter is consistent with Lincoln's fairly lukewarm approach to organized religion.
In 2015, notable Los Angeles muralist Levi Ponce was commissioned to paint "Luminaries of Pantheism" for an area in Venice, California that receives over a million onlookers per year. The organization that commissioned the work, The Paradise Project, is "dedicated to celebrating and spreading awareness about pantheism." The mural painting depicts Albert Einstein, Alan Watts, Baruch Spinoza, Terence McKenna, Carl Jung, Carl Sagan, Emily Dickinson, Nikola Tesla, Friedrich Nietzsche, Ralph Waldo Emerson, W.E.B. Du Bois, Henry David Thoreau, Elizabeth Cady Stanton, Rumi, Adi Shankara, and Lao Tzu.
Degree of determinism
The American philosopher Charles Hartshorne used the term Classical Pantheism to describe the deterministic philosophies of Baruch Spinoza, the Stoics, and other like-minded figures. Pantheism (All-is-God) is often associated with monism (All-is-One) and some have suggested that it logically implies determinism (All-is-Now). Albert Einstein explained theological determinism by stating, "the past, present, and future are an 'illusion'". This form of pantheism has been referred to as "extreme monism", in which – in the words of one commentator – "God decides or determines everything, including our supposed decisions." Other examples of determinism-inclined pantheisms include those of Ralph Waldo Emerson, and Georg Wilhelm Friedrich Hegel.
However, some have argued against treating every meaning of "unity" as an aspect of pantheism, and there exist versions of pantheism that regard determinism as an inaccurate or incomplete view of nature. Examples include the beliefs of Friedrich Wilhelm Joseph Schelling and William James.
Degree of belief
It may also be possible to distinguish two types of pantheism, one being more religious and the other being more philosophical. The Columbia Encyclopedia writes of the distinction:
- "If the pantheist starts with the belief that the one great reality, eternal and infinite, is God, he sees everything finite and temporal as but some part of God. There is nothing separate or distinct from God, for God is the universe. If, on the other hand, the conception taken as the foundation of the system is that the great inclusive unity is the world itself, or the universe, God is swallowed up in that unity, which may be designated nature."
Form of monism
- Substance monism, "the view that the apparent plurality of substances is due to different states or appearances of a single substance"
- Attributive monism, "the view that whatever the number of substances, they are of a single ultimate kind"
- Partial monism, "within a given realm of being (however many there may be) there is only one substance"
- Existence monism, the view that there is only one concrete object token (The One, "Τὸ Ἕν" or the Monad).
- Priority monism, "the whole is prior to its parts" or "the world has parts, but the parts are dependent fragments of an integrated whole."
- Property monism: the view that all properties are of a single type (e.g. only physical properties exist)
- Genus monism: "the doctrine that there is a highest category; e.g., being" 
Views contrasting with monism are:
- Metaphysical dualism, which asserts that there are two ultimately irreconcilable substances or realities such as Good and Evil, for example, Manichaeism,
- Metaphysical pluralism, which asserts three or more fundamental substances or realities.
- Nihilism, negates any of the above categories (substances, properties, concrete objects, etc.).
Monism in modern philosophy of mind can be divided into three broad categories:
- Idealist, phenomenalism, or mentalistic monism, which holds that only mind or spirit is real
- Neutral monism, which holds that one sort of thing fundamentally exists, to which both the mental and the physical can be reduced
- Material monism (also called Physicalism and materialism), which holds that only the physical is real, and that the mental or spiritual can be reduced to the physical
In 1896, J. H. Worman, a theologian, identified seven categories of pantheism: Mechanical or materialistic (God the mechanical unity of existence); Ontological (fundamental unity, Spinoza); Dynamic; Psychical (God is the soul of the world); Ethical (God is the universal moral order, Johann Gottlieb Fichte); Logical (Hegel); and Pure (absorption of God into nature, which Worman equates with atheism).
More recently, Paul D. Feinberg, professor of biblical and systematic theology at Trinity Evangelical Divinity School, also identified seven: Hylozoistic; Immanentistic; Absolutistic monistic; Relativistic monistic; Acosmic; Identity of opposites; and Neoplatonic or emanationistic.
Pantheism in religion
Philosopher Michael Levine has said that there may be more pantheists than theists worldwide.:p.14 There are elements of pantheism in some forms of Christianity, Islam (Sufism), Buddhism, Judaism, Gnosticism, Neopaganism, and Theosophy as well as in several tendencies in many theistic religions. The Islamic religious tradition, in particular Sufism and Alevism, has a strong belief in the unitary nature (see also Sufi metaphysics) of the universe and the concept that everything in it is an aspect of God itself, although their perspective, like many traditional perspectives, may lean closer to panentheism. Many other traditional and folk religions including African traditional religions and Native American religions:p.67 can be seen as pantheistic, or a mixture of pantheism and other doctrines such as polytheism and animism. A variety of modern paganists also hold pantheistic views.
Hindu religious texts are the oldest known literature containing pantheistic concepts. The Advaita Vedanta school of Hinduism teaches that the Atman (true self; human soul) is indistinct from Brahman (the unknown reality of everything).
The branches of Hinduism teaching forms of pantheism are known as non-dualist schools. All Mahāvākyas (Great Sayings) of the Upanishads, in one way or another, seem to indicate the unity of the world with the Brahman. It further says, "This whole universe is Brahman, from Brahman to a clod of earth."
In the tradition of its leading thinkers Lao Tzu and Zhuangzi, Taoism is comparable with pantheism, as the Tao is always spoken of with profound religious reverence and respect, similar to the way that pantheism discusses the "God" that is everything. The Tao te Ching never speaks of a transcendent God, but of a mysterious and numinous ground of being underlying all things. Zhuangzi emphasized the pantheistic content of Taoism even more clearly: "Heaven and I were created together, and all things and I are one." When Tung Kuo Tzu asked Zhuangzi where the Tao was, he replied that it was in the ant, the grass, the clay tile, even in excrement: "There is nowhere where it is not… There is not a single thing without Tao."
Two organizations that specify the word pantheism in their title formed in the last quarter of the 20th century. The Universal Pantheist Society, open to all varieties of pantheists and supportive of environmental causes, was founded in 1975. The World Pantheist Movement is headed by Paul Harrison, an environmentalist, writer and a former vice president of the Universal Pantheist Society, from which he resigned in 1996. The World Pantheist Movement was incorporated in 1999 to focus exclusively on promoting a strict metaphysical naturalistic version of pantheism, considered by some a form of religious naturalism. It has been described as an example of "dark green religion" with a focus on environmental ethics.
Nature worship or nature mysticism is often conflated and confused with pantheism. It is pointed out by at least one expert in pantheist philosophy that Spinoza’s identification of God with nature is very different from a recent idea of a self identifying pantheist with environmental ethical concerns, Harold Wood, founder of the Universal Pantheist Society. His use of the word nature to describe his worldview is suggested to be vastly different from the "nature" of modern sciences. He and other nature mystics who also identify as pantheists use "nature" to refer to the limited natural environment (as opposed to man-made built environment). This use of "nature" is different from the broader use from Spinoza and other pantheists describing natural laws and the overall phenomena of the physical world. Nature mysticism may be compatible with pantheism but it may also be compatible with theism and other views.
Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") was formally coined in Germany in the 19th century in an attempt to offer a philosophical synthesis between traditional theism and pantheism, stating that God is substantially omnipresent in the physical universe but also exists "apart from" or "beyond" it as its Creator and Sustainer.:p.27 Thus panentheism separates itself from pantheism, positing the extra claim that God exists above and beyond the world as we know it.:p.11 The line between pantheism and panentheism can be blurred depending on varying definitions of God, so there have been disagreements when assigning particular notable figures to pantheism or panentheism.:pp. 71–72, 87–88, 105
Pandeism is another word derived from pantheism and is characterized as a combination of reconcilable elements of pantheism and deism. It assumes a Creator-deity which is at some point distinct from the universe and then merges with it, resulting in a universe similar to the pantheistic one in present essence, but differing in origin.
Panpsychism is the philosophical view held by many pantheists that consciousness, mind, or soul is a universal feature of all things. Some pantheists also subscribe to the distinct philosophical views hylozoism (or panvitalism), the view that everything is alive, and its close neighbor animism, the view that everything has a soul or spirit.
- List of pantheists
- Classical pantheism
- Naturalistic pantheism
- Theopanism, a term which is philosophically distinct but derived from the same root words
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<ref>tag; name "Deity" defined multiple times with different content (see the help page).
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- Raphson, Joseph (1697). De spatio reali (in Latin). Londini. p. 2.
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- Koyré, Alexander (1957). From the Closed World to the Infinite Universe. Baltimore, Md.: Johns Hopkins Press. pp. 190–204. ISBN 0801803470.
- Daniel, Stephen H. “Toland’s Semantic Pantheism,” in John Toland’s Christianity not Mysterious, Text, Associated Works and Critical Essays. Edited by Philip McGuinness, Alan Harrison, and Richard Kearney. Dublin, Ireland: The Lilliput Press, 1997.
- R.E. Sullivan, "John Toland and the Deist controversy: A Study in Adaptations", Harvard University Press, 1982, p. 193
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- Toland, John, Pantheisticon, 1720; reprint of the 1751 edition, New York and London: Garland, 1976, p 54
- Honderich, Ted, The Oxford Companion to Philosophy, Oxford University Press, 1995, p.641: "First used by John Toland in 1705, the term 'pantheist' designates one who holds both that everything there is constitutes a unity and that this unity is divine."
- Thompson, Ann, Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, Oxford University Press, 2008, p 133, ISBN 9780199236190
- Friedrich Heinrich Jacobi, in Stanford Encyclopedia of Philosophy (plato.stanford.edu).
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- Worman cites Wegscheider, Inst 57, p 250.
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- Sagan, Dorion, "Dazzle Gradually: Reflections on the Nature of Nature" 2007, p 14.
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- Literary and Philosophical Society of Liverpool, "Proceedings of the Liverpool Literary & Philosophical Society, Volumes 43–44", 1889, p 285
- John Ferguson, "The Religions of the Roman Empire", Cornell University Press, 1970, p 193
- Isaacson, Walter (2007). Einstein: His Life and Universe. Simon and Schuster. p. 391.
I am a determinist.
- Lindsay Jones, ed. (2005). Encyclopedia of Religion: Volume 10 (2nd ed.). USA: MacMillan. ISBN 0028657330.
- Dependence and Freedom: The Moral Thought of Horace Bushnell By David Wayne Haddorff  Emerson's belief was "monistic determinism".
- Creatures of Prometheus: Gender and the Politics of Technology By Timothy Vance Kaufman-Osborn, Prometheus ((Writer))  "Things are in a saddle, and ride mankind."
- Emerson's position is "soft determinism" (a variant of determinism) 
- "The 'fate' Emerson identifies is an underlying determinism." (Fate is one of Emerson's essays) 
- "Hegel was a determinist" (also called a combatibilist a.k.a. soft determinist) 
- "Hegel and Marx are usually cited as the greatest proponents of historical determinism" 
- Levine, Michael P. (August 1992). "Pantheism, substance and unity". International Journal for Philosophy of Religion 32: 1–23. doi:10.1007/bf01313557. Retrieved 25 September 2012.
- Theories of the will in the history of philosophy By Archibald Alexander p 307 Schelling holds "that the will is not determined but self-determined." 
- The Dynamic Individualism of William James by James O. Pawelski p 17 "[His] fight against determinism" "My first act of free will shall be to believe in free will." 
- "Pantheism". The Columbia Electronic Encyclopedia, Sixth Edition. Columbia University Press. 2012. Retrieved 13 June 2012.
- Urmson 1991, p. 297.
- Schaffer, Jonathan, Monism: The Priority of the Whole, http://www.jonathanschaffer.org/monism.pdf
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- Luke Mastin (2008),Monism
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- Levine, Michael Philip (1994). Pantheism: A Non-Theistic Concept of Deity.
- Harrison, Paul. "The origins of Christian pantheism". Pantheist history. World Pantheists Movement. Retrieved 20 September 2012.
- Fox, Michael W. "Christianity and Pantheism". Universal Pantheist Society. Retrieved 20 September 2012.
- Zaleha, Bernard. "Recovering Christian Pantheism as the Lost Gospel of Creation". Fund for Christian Ecology, Inc. Retrieved 20 September 2012.
- Parrinder, EG (1970). "Monotheism and Pantheism in Africa". Journal of Religion in Africa 3: 81–88. doi:10.1163/157006670x00099. Retrieved 26 September 2012.
- Harrison, Paul. "North American Indians: the spirituality of nature". World Pantheist Movement. Retrieved 7 September 2012.
- Carpenter, Dennis D. (1996). "Emergent Nature Spirituality: An Examination of the Major Spiritual Contours of the Contemporary Pagan Worldview". In Lewis, James R.. Magical Religion and Modern Witchcraft. Albany: State University of New York Press. ISBN 978-0-7914-2890-0. p 50
- Norman Geisler, William D. Watkins. Worlds Apart: A Handbook on World Views; Second Edition. Wipf and Stock Publishers. p. 79.
- Vivekananda, 1987
- Bhaskarananda, Swami (1994), The Essentials of Hinduism: a comprehensive overview of the world's oldest religion, Seattle, WA: Viveka Press, ISBN 1-884852-02-5
- "A Survey of Hinduism: First Edition", by Klaus K. Klostermaier, p. 201
- "Hindu Literature: Or the Ancient Books of India", P.115, by Elizabeth A. Reed
- Chuang Tzu – The butterfly philosopher (pantheism.net).
- "Home page". Universal Pantheist Society. Retrieved 8 August 2012.
- World Pantheist Movement. "Naturalism and Religion: can there be a naturalistic & scientific spirituality?". Retrieved 4 September 2012.
- Stone, Jerome Arthur (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. Albany: State University of New York Press. p. 10. ISBN 0791475379.
- Bron Raymond Taylor, "Dark Green Religion: Nature Spirituality and the Planetary Future", University of California Press 2010, pp 159–160.
- Levine, Michael, Pantheism: A Non-Theistic Concept of Deity, Psychology Press, 1994, ISBN 9780415070645, pgs 44, 274-275.
- "The idea that Unity that is rooted in nature is what types of nature mysticism (e.g. Wordsworth and Robinson Jeffers, Gary Snyder) have in common with more philosophically robust versions of pantheism. It is why nature mysticism and philosophical pantheism are often conflated and confused for one another."
- "[Wood's] pantheism is distant from Spinoza’s identification of God with nature, and much closer to nature mysticism. In fact it is nature mysticism
- "Nature mysticism, however, is as compatible with theism as it is with pantheism."
- "Surely what Wood understands by “nature,” its value etc., is vastly different from “nature” as seen by the natural sciences."
- John W. Cooper, The Other God of the Philosophers, Baker Academic, 2006
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- Sean F. Johnston (2009). The History of Science: A Beginner's Guide. p. 90. ISBN 1-85168-681-9.
- Seager, William and Allen-Hermanson, Sean, "Panpsychism", The Stanford Encyclopedia of Philosophy (Winter 2012 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/win2012/entries/panpsychism/
- Haught, John F. (1990). What Is Religion?: An Introduction. Paulist Press. p. 19.
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- Plumptre, Constance E., General Sketch of the History of Pantheism, Cambridge University Press, 2011 (reprint, originally published 1879), ISBN 9781108028028 online
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|Look up pantheism in Wiktionary, the free dictionary.|
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- Pantheism entry by William Mander in the Stanford Encyclopedia of Philosophy
- Pantheism entry by Michael Levine (earlier article on pantheism in the Stanford Encyclopedia of Philosophy)
- Pantheism at DMOZ
- The Pantheist Index, pantheist-index.net
- An Introduction to Pantheism (wku.edu)
- "Pantheism". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
- The Universal Pantheist Society (pantheist.net)
- The World Pantheist Movement (pantheism.net)
- Pantheism and Judaism (chabad.org)
- On Whitehead's process pantheism : Michel Weber, Whitehead’s Pancreativism. The Basics. Foreword by Nicholas Rescher, Frankfurt / Paris, Ontos Verlag, 2006.