Pantheism

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Pantheism can refer to a number of philosophical and religious beliefs, such as the belief that the universe is God,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> or panentheism, the belief in a non-corporeal divine intelligence or God out of which the universe arises<ref name=Thomson>Ann Thomson; Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, 2008, page 54.</ref><ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> as opposed to the corporeal gods of religion such as Yahweh. The former idea came from Church theologians who, in attacking the latter form of pantheism, described pantheism as the belief that God is the material universe itself.<ref name="Worman">Worman, J. H., "Pantheism", in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature, Volume 1, John McClintock, James Strong (Eds), Harper & Brothers, 1896, pp. 616–624.</ref><ref name=Worman/><ref>Worman cites Wegscheider, Institutiones theologicae dogmaticae, p. 250.</ref> Under some conceptions of pantheism, the universe is thought to be an immanent deity, still expanding and creating, which has existed since the beginning of time.<ref>Template:Cite book</ref> Pantheism can include the belief that everything constitutes a unity and that this unity is divine, consisting of an all-encompassing, manifested god or goddess.<ref name="Edwards">Template:Cite book</ref><ref>Template:Cite book</ref> All objects are thence viewed as parts of a sole deity.Template:Citation needed

Due to the new definition of pantheism used by anti-pantheists, the term panentheism began to be used to refer to pantheism as originally conceived.

Another definition of pantheism is the worship of all gods of every religion, but this is more precisely termed omnism.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Pantheist belief does not recognize a distinct personal god,<ref>Template:Cite book</ref> anthropomorphic or otherwise, but instead characterizes a broad range of doctrines differing in forms of relationships between reality and divinity.<ref name="LevineDetailed" /> Pantheistic concepts date back thousands of years, and pantheistic elements have been identified in various religious traditions. The term pantheism was coined by mathematician Joseph Raphson in 1697<ref name="Taylor" /><ref name="Thomson" /> and since then, it has been used to describe the beliefs of a variety of people and organizations.

Pantheism was popularized in Western culture as a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, in particular, his book Ethics.<ref name="Genevieve Lloyd 1996">Template:Cite book</ref> A pantheistic stance was also taken in the 16th century by philosopher and cosmologist Giordano Bruno.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

In the East, Advaita Vedanta, a school of Hindu philosophy is thought to be similar to pantheism in Western philosophy. The early Taoism of Laozi and Zhuangzi is also sometimes considered pantheistic, although it could be more similar to panentheism. Cheondoism, which arose in the Joseon Dynasty of Korea, and Won Buddhism are also considered pantheistic.

EtymologyEdit

Pantheism derives from the Greek word πᾶν pan (meaning "all, of everything") and θεός theos (meaning "god, divine"). The first known combination of these roots appears in Latin, in Joseph Raphson's 1697 book De Spatio Reali seu Ente Infinito,<ref name="Thomson" /> where he refers to "pantheismus".<ref name="Taylor">Template:Cite book</ref> It was subsequently translated into English as "pantheism" in 1702.

DefinitionsEdit

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File:NASA-HS201427a-HubbleUltraDeepField2014-20140603.jpg

Pantheists believe that the universe itself and everything in it form a single, all-encompassing deity.<ref name="Pearsall">Template:Cite book</ref><ref name="Edwards2">Template:Cite book</ref>

There are numerous definitions of pantheism, including:

a theological and philosophical position which identifies God with the universe, or regards the universe as a manifestation of God;<ref name="Picton">Template:Cite book</ref>
the belief that everything is part of an all-encompassing, immanent God and that all forms of reality may then be considered either mode of that Being, or identical with it;<ref name="Deity">Owen, H. P. Concepts of Deity. London: Macmillan, 1971, p. 65.</ref> and
a non-religious philosophical position maintaining that the Universe (in the sense of the totality of all existence) and God are identical.<ref>Template:Cite book</ref>

HistoryEdit

Pre-modern timesEdit

Early traces of pantheist thought can be found within animistic beliefs and tribal religions throughout the world as an expression of unity with the divine, specifically in beliefs that have no central polytheist or monotheist personas. Hellenistic theology makes early recorded reference to pantheism within the ancient Greek religion of Orphism, where pan (the all) is made cognate with the creator God Phanes (symbolizing the universe),<ref>Damascius, referring to the theology delivered by Hieronymus and Hellanicus in {{#invoke:citation/CS1|citation |CitationClass=web }}:"... the theology now under discussion celebrates as Protogonus (First-born) [Phanes], and calls him Dis, as the disposer of all things, and the whole world: upon that account he is also denominated Pan."</ref> and with Zeus, after the swallowing of Phanes.<ref>Betegh, Gábor, The Derveni Papyrus, Cambridge University Press, 2004, pp. 176–178 Template:ISBN</ref>

Pantheistic tendencies existed in a number of Gnostic groups, with pantheistic thought appearing throughout the Middle Ages.<ref name=Worman/> These included the beliefs of mystics such as Ortlieb of Strasbourg, David of Dinant, Amalric of Bena, and Eckhart.<ref name=Worman/>Template:Rp

The Catholic Church has long regarded pantheistic ideas as heresy.<ref>Collinge, William, Historical Dictionary of Catholicism, Scarecrow Press, 2012, p 188, Template:ISBN.</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Sebastian Franck was considered an early Pantheist.<ref>Template:Cite book</ref> Giordano Bruno, an Italian friar who evangelized about a transcendent 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.<ref>McIntyre, James Lewis, Giordano Bruno, Macmillan, 1903, p 316.</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The Hindu philosophy of Advaita Vedanta is thought to be similar to pantheism. The term Advaita (literally "non-secondness", but usually rendered as "nondualism",Template:Sfn Template:Sfn and often equated with monism Template:Refn) refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman. In this view, jivatman, the experiencing self, is ultimately non-different ("na aparah") from Ātman-Brahman, the highest Self or Reality.Template:Sfn Template:Sfn Template:Sfn Template:Refn The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies.Template:Sfn

Baruch SpinozaEdit

File:Spinoza.jpg

The philosophy of Baruch Spinoza is often regarded as pantheism.<ref name=Picton/><ref>*Fraser, Alexander Campbell "Philosophy of Theism", William Blackwood and Sons, 1895, p 163.</ref>

In the West, pantheism was formalized as a separate theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza.<ref name=Picton/>Template:Rp Spinoza was a Dutch philosopher of Portuguese descent raised in the Sephardi Jewish community in Amsterdam.<ref name=tws908>Template:Cite news</ref> He developed highly controversial ideas regarding the authenticity of the Hebrew Bible and the nature of the Divine, and was effectively excluded from Jewish society at age 23, when the local synagogue issued a herem against him.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> A number of his books were published posthumously, and shortly thereafter included in the Catholic Church's Index of Forbidden Books.<ref name=tws9906>Template:Cite news</ref>

In the posthumously published Ethics, he opposed René Descartes' famous mind–body dualism, the theory that the body and spirit are separate.<ref name=Plumptre /> 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 substances.<ref name=Plumptre>Template:Cite book</ref> This view influenced philosophers such as Georg Wilhelm Friedrich Hegel, who said, "You are either a Spinozist or not a philosopher at all."<ref name="Hegel's History of Philosophy">Template:Cite book</ref> Spinoza earned praise as one of the great rationalists of 17th-century philosophy<ref>Scruton 1986 (2002 ed.), ch. 2, p.26</ref> and one of Western philosophy's most important thinkers.<ref>Template:Cite book Referred to as "the prince" of the philosophers.</ref> Although the term "pantheism" was not coined until after his death, he is regarded as the most celebrated advocate of the concept.<ref name="Shoham 2010 111">Template:Cite book</ref> His book, Ethics, was the major source from which Western pantheism spread.<ref name="Genevieve Lloyd 1996"/>

18th centuryEdit

The first known use of the term "pantheism" was in Latin ("pantheismus"<ref name="Taylor"/>) by the English mathematician Joseph Raphson in his work De Spatio Reali seu Ente Infinito, published in 1697.<ref name=Thomson>Ann Thomson; Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, 2008, page 54.</ref> 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."<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Raphson thought that the universe was immeasurable in respect to a human's capacity of understanding, and believed that humans would never be able to comprehend it.<ref>Template:Cite book</ref> He referred to the pantheism of the Ancient Egyptians, Persians, Syrians, Assyrians, Greek, Indians, and Jewish Kabbalists, specifically referring to Spinoza.<ref name="T Bennet">Template:Cite book</ref>

The term was first used in English in a translation of Raphson's work in 1702. It was later used and popularized by Irish writer John Toland in his work of 1705 Socinianism Truly Stated, by a Pantheist.<ref name="Dabundo">Template:Cite book</ref><ref name=Worman/>Template:Rp 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".<ref>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.</ref> Like Raphson, he used the terms "pantheist" and "Spinozist" interchangeably.<ref>R.E. Sullivan, "John Toland and the Deist controversy: A Study in Adaptations", Harvard University Press, 1982, p. 193.</ref> In 1720 he wrote the Pantheisticon: or The Form of Celebrating the Socratic-Society in Latin, envisioning a pantheist society that 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."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Toland, John, Pantheisticon, 1720; reprint of the 1751 edition, New York and London: Garland, 1976, p. 54.</ref> 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".<ref name=Worman/><ref name="ReferenceA">Paul Harrison, Elements of Pantheism, 1999.</ref><ref>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."</ref><ref>Thompson, Ann, Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, Oxford University Press, 2008, p. 133, Template:ISBN.</ref>

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."<ref name="Worman">Worman, J. H., "Pantheism", in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature, Volume 1, John McClintock, James Strong (Eds), Harper & Brothers, 1896, pp. 616–624.</ref><ref>Worman cites Waterland, Works, viii, p. 81.</ref> 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.<ref name=Worman/><ref>Worman cites Wegscheider, Institutiones theologicae dogmaticae, p. 250.</ref>

Between 1785–89, a controversy about Spinoza's philosophy arose between the German philosophers Friedrich Heinrich Jacobi (a critic) and Moses Mendelssohn (a defender). Known in German as the Pantheismusstreit (pantheism controversy), it helped spread pantheism to many German thinkers.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

19th centuryEdit

Growing influenceEdit

During the beginning of the 19th century, pantheism was the viewpoint of many leading writers and philosophers, attracting figures such as William Wordsworth and Samuel Coleridge in Britain; Johann Gottlieb Fichte, Schelling and Hegel in Germany; Knut Hamsun in Norway; 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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

A letter written in 1886 by William Herndon, Abraham Lincoln's law partner, was sold at auction for US$30,000 in 2011.<ref name=Letter>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In it, Herndon writes of the U.S. President's evolving religious views, which included pantheism.

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The subject is understandably controversial, but the letter's content is consistent with Lincoln's fairly lukewarm approach to organized religion.<ref name=Lincoln />

Comparison with non-Christian religionsEdit

Some 19th-century theologians thought that various pre-Christian religions and philosophies were pantheistic. They thought Pantheism was similar to the ancient Hinduism<ref name=Worman/>Template:Rp philosophy of Advaita (non-dualism).<ref>Literary Remains of the Late Professor Theodore Goldstucker, W. H. Allen, 1879. p. 32.</ref>

19th-century European theologians also considered Ancient Egyptian religion to contain pantheistic elements and pointed to Egyptian philosophy as a source of Greek Pantheism.<ref name=Worman/>Template:Rp The latter included some of the Presocratics, such as Heraclitus and Anaximander.<ref>Template:Cite encyclopedia</ref> 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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> The early Taoism of Laozi and Zhuangzi is also sometimes considered pantheistic, although it could be more similar to panentheism.<ref name="ReferenceA"/>

Cheondoism, which arose in the Joseon Dynasty of Korea, and Won Buddhism are also considered pantheistic. The Realist Society of Canada believes that the consciousness of the self-aware universe is reality, which is an alternative view of Pantheism.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

20th centuryEdit

In the late 20th century, some declared that pantheism was an underlying theology of Neopaganism,<ref>Template:Cite book</ref> and pantheists began forming organizations devoted specifically to pantheism and treating it as a separate religion.<ref name="ReferenceA"/>

File:LuminariesofPantheism.jpg

Levi Ponce's Luminaries of Pantheism mural in Venice, California, for The Paradise Project

21st centuryEdit

File:Einstein 1921 portrait2.jpg

Albert Einstein is considered a pantheist by some commentators.

Dorion Sagan, son of scientist and science communicator Carl Sagan, published the 2007 book Dazzle Gradually: Reflections on the Nature of Nature, co-written with his mother Lynn Margulis. In the chapter "Truth of My Father", Sagan writes that his "father believed in the God of Spinoza and Einstein, God not behind nature, but as nature, equivalent to it."<ref>Sagan, Dorion, "Dazzle Gradually: Reflections on the Nature of Nature" 2007, p. 14.</ref>

In 2009, pantheism was mentioned in a Papal encyclical<ref name=Caritas>Caritas In Veritate, 7 July 2009.</ref> and in a statement on New Year's Day, 2010,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> criticizing pantheism for denying the superiority of humans over nature and seeing the source of manTemplate:'s salvation in nature.<ref name=Caritas/>

In 2015, The Paradise Project, an organization "dedicated to celebrating and spreading awareness about pantheism," commissioned Los Angeles muralist Levi Ponce to paint the 75-foot mural in Venice, California, near the organization's offices.<ref name="vp">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The mural 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 Laozi.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Pantheist Vision">Template:Cite journal</ref>

CategorizationsEdit

There are multiple varieties of pantheism<ref name=Worman/><ref name="Stanford">Template:Cite encyclopedia</ref>Template:Rp and various systems of classifying them relying upon one or more spectra or in discrete categories.

Degree of determinismEdit

The philosopher Charles Hartshorne used the term Classical Pantheism to describe the deterministic philosophies of Baruch Spinoza, the Stoics, and other like-minded figures.<ref>Template:Cite book</ref> Pantheism (All-is-God) is often associated with monism (All-is-One) and some have suggested that it logically implies determinism (All-is-Now).<ref name=Plumptre/><ref name="Goldsmith">Template:Cite book</ref><ref>F.C. Copleston, "Pantheism in Spinoza and the German Idealists," Philosophy 21, 1946, p. 48.</ref><ref>Literary and Philosophical Society of Liverpool, "Proceedings of the Liverpool Literary & Philosophical Society, Volumes 43–44", 1889, p. 285.</ref><ref>John Ferguson, "The Religions of the Roman Empire", Cornell University Press, 1970, p. 193.</ref> Albert Einstein explained theological determinism by stating,<ref>Template:Cite book</ref> "the past, present, and future are an 'illusionTemplate:'". This form of pantheism has been referred to as "extreme monism", in whichTemplate:Spaced ndash in the words of one commentatorTemplate:Spaced ndash "God decides or determines everything, including our supposed decisions."<ref>Template:Cite book</ref> Other examples of determinism-inclined pantheisms include those of Ralph Waldo Emerson,<ref>Dependence and Freedom: The Moral Thought of Horace Bushnell by David Wayne Haddorff [1] Emerson's belief was "monistic determinism".

Creatures of Prometheus: Gender and the Politics of Technology by Timothy Vance Kaufman-Osborn, Prometheus ((Writer)) [2] "Things are in a saddle, and ride mankind."
Emerson's position is "soft determinism" (a variant of determinism) [3].
"The 'fate' Emerson identifies is an underlying determinism." (Fate is one of Emerson's essays) [4].</ref> and Hegel.<ref>Hegel was a determinist" (also called a combatibilist a.k.a. soft determinist). [5]

"Hegel and Marx are usually cited as the greatest proponents of historical determinism." [6]</ref>

However, some have argued against treating every meaning of "unity" as an aspect of pantheism,<ref>Template:Cite journal</ref> and there exist versions of pantheism that regard determinism as an inaccurate or incomplete view of nature. Examples include the beliefs of John Scotus Eriugena,<ref>Template:Citation</ref> Friedrich Wilhelm Joseph Schelling and William James.<ref>* 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." [7]

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." [8]

</ref>

Degree of beliefEdit

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."<ref>Template:Cite encyclopedia</ref>

Form of monismEdit

File:Dualism-vs-Monism.png

A diagram with neutral monism compared to Cartesian dualism, physicalism and idealism

Philosophers and theologians have often suggested that pantheism implies monism.<ref name="Deity1">Template:Cite book</ref>Template:Refn

For the Aztecs teotl was the metaphysical omnipresence creating the cosmos and all its contents from within itself as well as out of itself. This is conceptualized in a kind of monistic pantheism as manifest in the supreme god Ometeotl, as well as a large pantheon of lesser gods and idealizations of natural phenomena.<ref>Template:Cite book</ref>

OtherEdit

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, Fichte); Logical (Hegel); and Pure (absorption of God into nature, which Worman equates with atheism).<ref name=Worman/>

In 1984, 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.<ref>Evangelical Dictionary of Theology, edited by Walter A. Elwell, p. 887.</ref>

DemographicsEdit

PrevalenceEdit

According to censuses of 2011, the UK was the country with the most Pantheists.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> As of 2011, about 1,000 Canadians identified their religion as "Pantheist", representing 0.003% of the population.<ref name=":0">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> By 2021, the number of Canadian pantheists had risen to 1,855 (0.005%).<ref name=":03">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In Ireland, Pantheism rose from 202 in 1991,<ref name=":1">Template:Cite journal</ref> to 1106 in 2002,<ref name=":1" /> to 1,691 in 2006,<ref name=":4">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 1,940 in 2011.<ref name=":2">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Needs update In New Zealand, there was exactly one pantheist man in 1901.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> By 1906, the number of pantheists in New Zealand had septupled to 7 (6 male, 1 female).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> This number had further risen to 366 by 2006.<ref name=":3">2006 New Zealand census.</ref>


Country	Subdivision(s)	Number	Year	Ref
Template:Flag		1,394 (0.006%)	2011	<ref>2011 Australia Census</ref>
Template:Flag		1,855 (0.005%)	2021	<ref name=":03" />
Template:Flag	Template:Flag	75 (0.001%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	295 (0.002%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	30 (0.003%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	45 (0.006%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	40 (0.003%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	395 (0.008%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	0 (0%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	25 (0.002%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	125 (0.004%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	0 (0%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	0 (0%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	0 (0%)	2011	<ref name=":0" />
Template:Flag	Template:Flag	0 (0%)	2011	<ref name=":0" />
Template:Flag		1,940 (0.04%)	2011	<ref name=":2" />
Template:Flag	Border Region	179 (0.04%)	2006	<ref name=":4" />
Template:Flag	Dublin	524	2006	<ref name=":4" />
Template:Flag	Mid-East Region	177	2006	<ref name=":4" />
Template:Flag	Midland Region	118	2006	<ref name=":4" />
Template:Flag	South-East Region	173	2006	<ref name=":4" />
Template:Flag	South-West Region	270	2006	<ref name=":4" />
Template:Flag	West Region	181	2006	<ref name=":4" />
Template:Flag		366 (0.009%)	2006	<ref name=":3" />
Template:Flag	Template:Flag	60 (0.001%)	2001	<ref>2001 Scotland Census</ref>
Template:Flag	Template:Flag and Template:Flag	2,216 (0.004%)	2011	citation	CitationClass=web }}</ref>
Template:Flag	Northern Ireland	29 (0.002%)	2011	citation	CitationClass=web }}</ref>
Template:Flag		790 (0.02%)	2006	<ref>2006 Uruguay Census</ref>

Age, ethnicity, and genderEdit

The 2021 Canadian census showed that pantheists were somewhat more likely to be in their 20s and 30s compared to the general population. People under 15 were about four times less likely to be pantheist than the general population.<ref name=":03" />

The 2021 Canadian census also showed that pantheists were less likely to be part of a recognized minority group compared to the general population, with 90.3% of pantheists not being part of any minority group (compared to 73.5% of the general population). The census did not register any pantheists who were Arab, Southeast Asian, West Asian, Korean, or Japanese.<ref name=":03" />

In Canada (2011), there was no gender difference in regards to pantheism.<ref name=":0" /> However, in Ireland (2011), pantheists were slightly more likely to be female (1074 pantheists, 0.046% of women) than male (866 pantheists, 0.038% of men).<ref name=":2" /> In contrast, Canada (2021) showed pantheists to be slightly more likely to be male, with men representing 51.5% of pantheists.<ref name=":03" />

Comparison of pantheists in Canada against the general population (2021)<ref name=":03" />
		General population	Pantheists
Total population		36,328,480	1,855
Gender	Male	17,937,165 (49.4%)	955 (51.5%)
Gender	Female	18,391,315 (50.6%)	895 (48.2%)
Age	0 to 14	5,992,555 (16.5%)	75 (4%)
	15 to 19	2,003,200 (5.5%)	40 (2%)
	20 to 24	2,177,860 (6%)	125 (6.7%)
	25 to 34	4,898,625 (13.5%)	405 (21.8%)
	35 to 44	4,872,425 (13.4%)	380 (20.5%)
	45 to 54	4,634,850 (12.8%)	245 (13.2%)
	55 to 64	5,162,365 (14.2%)	245 13.2%)
	65 and over	6,586,600 (18.1%)	325 (17.5%)
Ethnicity	Non-minority	26,689,275 (73.5%)	1,675 (90.3%)
	South Asian	2,571,400 (7%)	20 (1.1%)
	Chinese	1,715,770 (4.7%)	45 (2.4%)
	Black	1,547,870 (4.3%)	45 (2.4%)
	Filipino	957,355 (2.6%)	10 (0.5%)
	Arab	694,015 (1.9%)	0 (0%)
	Latin American	580,235 (1.6%)	25 (1.3%)
	Southeast Asian	390,340 (1.1%)	0 (0%)
	West Asian	360,495 (1%)	0 (0%)
	Korean	218,140 (0.6%)	0 (0%)
	Japanese	98,890 (0.3%)	0 (0%)
	Visible minority, n.i.e.	172,885 (0.5%)	0 (0%)
	Multiple visible minorities	331,805 (0.9%)	15 (0.8%)

File:Canada Pantheism distribution map.png

Canadian pantheist population by percentage (2011 National Household Survey)

Related conceptsEdit

Nature worship or nature mysticism is often conflated and confused with pantheism. It is pointed out by at least one expert, Harold Wood, founder of the Universal Pantheist Society, that in pantheist philosophy Spinoza's identification of God with nature is very different from a recent idea of a self identifying pantheist with environmental ethical concerns. His use of the word nature to describe his worldview may 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.<ref name="LevineDetailed">Template:Harvnb:

"The idea that Unity that is rooted in nature is what types of nature mysticism (e.g. Wordsworth, 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."</ref> Pantheism has also been involved in animal worship especially in primal religions.<ref>Template:Cite book</ref>

Nontheism is an umbrella term which has been used to refer to a variety of religions not fitting traditional theism, and under which pantheism has been included.<ref name="LevineDetailed"/>

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.<ref name="Cooper">Template:Cite book</ref>Template:Rp Thus panentheism separates itself from pantheism, positing the extra claim that God exists above and beyond the world as we know it.Template:Sfn 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.<ref name="Cooper" />Template:Rp<ref>Template:Cite encyclopedia</ref>

Pandeism is another word derived from pantheism, and is characterized as a combination of reconcilable elements of pantheism and deism.<ref>Template:Cite book</ref> It assumes a Creator-deity that is at some point distinct from the universe and then transforms into it, resulting in a universe similar to the pantheistic one in present essence, but differing in origin.

Panpsychism is the philosophical view that consciousness, mind, or soul is a universal feature of all things.<ref>Template:Cite encyclopedia</ref> 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.<ref>Template:Cite book</ref>

Pantheism in religionEdit

Traditional religionsEdit

Many traditional and folk religions, including African traditional religions<ref>Template:Cite journal</ref> and Native American religions,Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> can be seen as pantheistic or a mixture of pantheism and other worldviews, such as polytheism and animism. According to pantheists, there are elements of pantheism in some forms of Christianity.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Ideas resembling pantheism existed in Eastern religions before the 18th century (notably Hinduism, Confucianism, and Taoism). Although there is no evidence that these influenced Spinoza's work, there is evidence regarding other contemporary philosophers, such as Leibniz, and later Voltaire.<ref>Template:Cite journal</ref><ref>Lan, Feng (2005). Ezra Pound and Confucianism: remaking humanism in the face of modernity. University of Toronto Press. p. 190. Template:ISBN.</ref> In the case of Hinduism, pantheistic views exist alongside panentheistic, polytheistic, monotheistic, and atheistic ones.Template:Sfn Template:Sfn Template:Sfn

Spirituality and new religious movementsEdit

Pantheism is popular in modern spirituality and new religious movements, such as Neopaganism and Theosophy.<ref>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. Template:ISBN. p. 50.</ref> 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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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 naturalistic pantheism – a strict metaphysical naturalistic version of pantheism,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> considered by some a form of religious naturalism.<ref>Template:Cite book</ref> It has been described as an example of "dark green religion" with a focus on environmental ethics.<ref name="Dark Green">Bron Raymond Taylor, "Dark Green Religion: Nature Spirituality and the Planetary Future", University of California Press, 2010, pp. 159–160.</ref>