Pandeism

"There's nothing but syntax, semantics, technicalities, formalisms, (and, possibly, pretensions), to distinguish a Pandeist from an Atheist; truth be told. All "Atheists" believe in the same god pandeists do but their impersonal 'god' is no 'god' at all in the eyes of most religions."

"Are we virtuous merely because we are restrained by the fetters of the law? We hear men prophecy that this war means the death of Christianity and an era of Pandeism or perhaps even the destruction of all which we call modern civilization and culture. We hear men predict that the ultimate result of the war will be a blessing to humanity."

"Mochten die Muslime in der großen Stadt auch ihre geschlossenen kleinen Welten aufbauen, kam es doch immer wieder zu Reibungen mit der hinduistischen Mehrheitsgesellschaft: Kastensystem vs. Egalität der Muslime, Fleischverzehr der Muslime vs. Vegetarismus der Hindus, Monotheismus der Muslime vs. Pandeismus und Heiligenverehrung unter den Hindus."

"Translation: "They want to build up their closed little worlds in the great city of the Muslims, but they came again and again into friction with the Hindu majority society: caste system vs. egalitarianism of the Muslims, meat consumption of the Muslims vs. vegetarianism of Hindus, monotheism of the Muslims vs. Pandeism and veneration of saints among the Hindus.""

"God thus excludes the world; he is only its cause; in no sense is he effect, of himself or anything else. Pantheism (better, "pandeism," for again it is not really the theos that is described) means that God is the integral totality of ordinary cause-effects, and that there, is no super-cause independent of ordinary causes and effects."

"God thus includes the world; he is, in fact, the totality of world parts, which are indifferently causes and effects. Now AR [absolute perfection in some respects, relative perfection in all others] is equally far from either of these doctrines; thanks to its two-aspect view of God, it is able consistently to embrace all that is positive in either deism or pandeism. AR means that God is, in one aspect of himself, the integral totality of all ordinary causes and effects, but that in another aspect, his essence (which is A), he is conceivable in abstraction from any one or any group of particular, contingent beings (though not from the requirement and the power always to provide himself with some particulars or other, sufficient to constitute in their integrated totality the R aspect of himself at the given moment)."

"These distinctions make sense only when AR [absolute perfection in some respects, relative perfection in all others] is assumed (hence Spinoza's failure, who assumed mere A). Just as AR is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created - this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations. Thus ARCW, or absolute-relative panentheism, is the one doctrine that really states the whole of what all theists, if not all atheists as well, are implicitly talking about."

"God split himself into a myriad parts that he might have friends. This may not be true, but it sounds good—and is no sillier than any other theology."

"God can be thought of as a transcendent sum of all things, with the whole transcending the sum in the sense of a 'gestalt'. If 'gods' (in the plural) exist, then they would exist add sub-categories for manifestations of the sum of all things. I have sometimes referred to myself as a 'pandeist', but tend to avoid mainstream or even technical categories because people then believe that they automatically understand your views. In the United States this generally means that one's religious identity is defined in terms of differences from Christianity, which is taken as the standard religious yardstick. I feel this objectifies and subordinates traditional Native American ways, and thus I often do not openly identify either as a traditional practitioner or as a 'pan-deist', often preferring the label 'atheist' as I do not feel that my views correlate with mainstream America's Christian notion of 'God'. However, something like 'pan-deism' does to some extent capture the nature of God as I experience it. Everything is God， any part of God, participating in the divine nature of all."

"I think Pandeism was a system; — and that when I say the country or kingdom of Pandæa, I express myself in a manner similar to what I should do, if I said the Popish kingdom or the kingdoms of Popery; or again, the Greeks have many idle ceremonies in their church, meaning the Greeks of all nations: or, the countries of the Pope are superstitions, &c. At the same time, I beg to be understood as not denying that there was such a kingdom as that of Pandae, the daughter of Cristna, any more than I would deny that there was a kingdom of France ruled by the eldest son of the church, or the eldest son of the Pope."

"We have seen that though Cristna was said to have left many sons, he left his immense empire, which extended from the sources of the Indus to Cape Comorin, (for we find a Regio Pandionis near this point,) to his daughter Pandæa; but, from finding the icon of Buddha so constantly shaded with the nine Cobras, &c., I am induced to think that this Pandeism was a doctrine, which had been received both by Buddhists and Brahmins."

"In that sense the latent rationality of Christianity comes to permeate the everyday experience of the modern world— its values are now variously incarnated in the family, civil society, and the state. What Engels particularly embraced in all of this was an idea of modern pantheism (or, rather, pandeism), a merging of divinity with progressing humanity, a happy dialectical synthesis that freed him from the fixed oppositions of the pietist ethos of devout longing and estrangement. "Through Strauss I have now entered on the straight road to Hegelianism. . . . The Hegelian idea of God has already become mine, and thus I am joining the ranks of the 'modern pantheists",' Engels wrote in one of his final letters to the soon-to-be-discarded Graebers."

"I’ve always liked the concept of God being beyond anything that the human mind can conceive. I think there is a pantheistic-deistic-American Indian combination religion out there for Americans. That rings true to me."

"Even those autistic people who are religious tend to formulate their religious beliefs in a way that aligns more closely with their natural propensity for concrete reasoning, or they focus on finding comfort in rituals and traditions more than theology. Instead of embracing traditional concepts of a humanlike deity involved in the creation and moral governance of the universe, they often perceive divinity as an embodiment of universal laws, a perspective that veers toward pantheism or pandeism rather than classical deism. Their god is usually not a conscious, purposeful creator but more an expression of nature itself or the laws of physics."

"The ontological validity of Pandeistic views aside... every side of the heated and long-lasting argument around the "hard problem of consciousness" seems to be simultaneously correct. Factual or not, the mere fact that a philosophical system can be conceived wherein those apparently mutually-exclusive views no longer contradict one another is remarkable."

"And you have been forever, and will be forever, and all the worrisome smashings of your foot on innocent cupboard doors it was only the Void pretending to be a man pretending not to know the Void."

"Dem Verfasser hat anscheinend die Einteilung: religiöse, rationale und naturwissenschaftlich fundierte Weltanschauungen vorgeschwebt; er hat sie dann aber seinem Material gegenüber schwer durchführbar gefunden und durch die mitgeteilte ersetzt, die das Prinzip der Einteilung nur noch dunkel durchschimmern läßt. Damit hängt wohl auch das vom Verfasser gebildete unschöne griechisch-lateinische Mischwort des ,Pandeismus' zusammen. Nach S. 228 versteht er darunter im Unterschied von dem mehr metaphysisch gearteten Pantheismus einen ,gesteigerten und vereinheitlichten Animismus', also eine populäre Art religiöser Weltdeutung. Prägt man lieh dies ein, so erstaunt man über die weite Ausdehnung, die dem Begriff in der Folge gegeben wird. Nach S. 284 ist Scotus Erigena ein ganzer, nach S. 300 Anselm von Canterbury ein ,halber Pandeist'; aber auch bei Nikolaus Cusanus und Giordano Bruno, ja selbst bei Mendelssohn und Lessing wird eine Art von Pandeismus gefunden (S. 306. 321. 346s)."

"Xenophanes... wrote elaborately on his own religious views that were mainly of a pandeistic character as opposed to the dominant worshiping of multiple anthropomorphic gods of his times."

"Pantheismus und Pandeismus, Monismus und Dualismus: alles dies sind in Wirklichkeit nur verschiedene Formen des Gottschauens, verschiedene Beleuchtungsarten des Grundbegriffes, nämlich des Höchsten, von dem aus die verschiedenen Strahlungen in die Menschenseele sich hineinsenken und hier ein Spiegelbild projizieren, dessen Wahrnehmung die charakteriologische Eigenart des Einzelindividuums, die durch zeitliches, familiäres und soziologisches Milieu bedingte Auffassungsgabe vermittelt."

"“New Age” cosmologies reject materialism, naturalism and physicalism. They are commonly pantheistic or pandeistic. They frequently try to commandeer quantum physics and consciousness studies to illustrate their conception of the cosmos."

"The WHO and MSF and other organizations do great work, but they often lack the long-term committment and grass-roots organization needed to build a sustainable program. Missionaries and hospitals like Holy Family also have made contributions and they recognize the need for providing economics-based aid (i.e. finding employment), but they lack the vigour and drive of the St. Stephens community. The government also does very little, but generally co- operates with St. Stephens in terms of getting OKs, partly because it is older than the Indian government itself and partly because it has a stellar reputation for secularism. Indeed, most of the staff is either Hindu or Moslem, but they are full of these pan-deist ideas, and even Zahir deliberately used the Christian word "God" rather than "Allah" when talking with me."

"If divine becoming were complete, God's kenosis--God's self-emptying for the sake of love--would be total. In this pandeistic view, nothing of God would remain separate and apart from what God would become. Any separate divine existence would be inconsistent with God's unreserved participation in the lives and fortunes of the actualized phenomena."

"In pandeism, God is no superintending, heavenly power, capable of hourly intervention into earthly affairs. No longer existing "above," God cannot intervene from above and cannot be blamed for failing to do so. Instead God bears all suffering, whether the fawn's or anyone else's. Even so, a skeptic might ask, "Why must there be so much suffering,? Why could not the world's design omit or modify the events that cause it?" In pandeism, the reason is clear: to remain unified, a world must convey information through transactions. Reliable conveyance requires relatively simple, uniform laws. Laws designed to skip around suffering-causing events or to alter their natural consequences (i.e., their consequences under simple laws) would need to be vastly complicated or (equivalently) to contain numerous exceptions."

"This one god could be of the deistic or pantheistic sort. Deism might be superior in explaining why God has seemingly left us to our own devices and pantheism could be the more logical option as it fits well with the ontological argument's 'maximally-great entity' and doesn't rely on unproven concepts about 'nothing' (as in 'creation out of nothing'). A mixture of the two, pandeism, could be the most likely God-concept of all."

"Man stelle es also den Denkern frei, ob sie Theisten, Pan-theisten, Atheisten, Deisten (und warum nicht auch Pandeisten?) sein wollen: dem Volke aber predigt nichts von Gott und ja nichts von Unsterblichkeit."

"Caeiro unterläuft die Unterscheidung zwischen dem Schein und dem, was etwa "Denkerge-danken" hinter ihm ausmachen wollen. Die Dinge, wie er sie sieht, sind als was sie scheinen. Sein Pan-Deismus basiert auf einer Ding-Metaphysik, die in der modernen Dichtung des zwanzigsten Jahrhunderts noch Schule machen sollte."

"Nehmen wir einmal an, wir würden das allumfassende Gesetz der Natur finden, nach dem wir suchen, so dass wir schließlich voller Stolz versichern könnten, so und nicht anders ist die Welt aufgebaut – sofort entstünde eine neue Frage: Was steht hinter diesem Gesetz, warum ist die Welt gerade so aufgebaut? Dieses Warum führt uns über die Grenzen der Naturwissenschaft in den Bereich der Religion. Als Fachmann sollte ein Physiker antworten: Wir wissen es nicht, wir werden es niemals wissen. Andere würden sagen, dass Gott dieses Gesetz aufstellte, also das Universum schuf. Ein Pandeist würde vielleicht sagen, dass das allumfassende Gesetz eben Gott sei."

"Over time there have been other schools of thought formed under the umbrella of deism including Christian deism, belief in deistic principles coupled with the moral teachings of Jesus of Nazareth, and Pandeism, a belief that God became the entire universe and no longer exists as a separate being."

"What is referred to herein as a "divine spirituality" is nothing but the intrinsic and unaided propensity and proclivity of matter to self-organize. This, of course, is capable of "dying" when the limit of expansion is reached, and the old-age Big Crunch starts. This is the way the Gaia Universe dies. Here I must side with Heracleitus, the Stoics, Bruno, Fichte, Schelling, Goethe and Hegel. Mind is eternal, mind never dies, mind is the universe. The Pandeist God is the Salmon-God: when it spawns it dies. [They] side with Nietzsche — God is dead — only that for Nietzsche there never was a 'god.'"

"According to Olson, Jaspers's perception of ciphers stresses the centrality of the individual experiencing the constitution of the symbol and activity involved in interpreting it, compared with Christian theology, which grants a different weight to the individual and to the symbolic aspects of religion. In his opinion, the fear that pandeism or the tendency to reduce faith into the external means by which it is obtained would eventually lead to the viewing of these means as having purely subjective, and also mutable, validity, was behind the Catholic church's emphasis on the objective truth of the symbols themselves in relation to the individual religious experience."

"The site seems to exude some force, as if there is a multitude of souls in everything around you. I don't know if this is the philosophy of Pandeism or Pantheism, but in the tranquility of the moment, I don't care either."

"There is a religious view I find interesting, which is pandeism: the view that God used to exist, and be the only thing that existed, and then transformed himself into the universe, and so no longer exists. The reason God did this was basically for fun, or to see what happened. And maybe at some point the universe will transform itself back into God—that would be like nirvana or heaven. But then eventually God would get bored again and start the cycle over. As I understand it, this is close to some parts of Hindu cosmology."

"Not all monists are pantheists. Exclusive monists believe that the universe, the God of the pantheist, simply does not exist. In addition, monists can be Deists, pandeists, theists or panentheists; believing in a monotheistic God that is omnipotent and all-pervading, and both transcendent and immanent."

"The theory presented in the Anacalypsis... is that a secret religious order, which [Higgins] labeled Pandeism, had continued from ancient times to the present day, stretching at least from Greece to India, and possibly having covered the entire world."

"What appeared here, at the center of the Pythagorean tradition in philosophy, is another view of psyche that seems to owe little or nothing to the pan-vitalism or pan-deism (see theion) that is the legacy of the Milesians."

"In certain passages of the OT the concept of Babylon emerges into an archetypal figure for the proud, God-defying forces of this world. In the NT it is even more clearly a type of pan-deism formed from a synthesis of Christianity and paganism; this is indicated symbolically in the description of the woman riding on the Beast."

"Otávio de Faria póde falar, com razão, de um pandeísmo de Carlos Nejar. Não uma poesia panteísta, mas pandeísta. Quero dizer, uma cosmogonia, um canto geral, um cancioneiro do humano e do divino. Mas o divino no humano"

"Metafísica es pandeista y degenera en el idealismo."

"Bruno imagines all planets and stars having souls (part of what he means by them all having the same “composition”), and he uses his cosmology as a tool for advancing an animist or Pandeist theology."

"A very contemporary deceptive religious concept that targets uninformed and unsaved people is a type of religious belief called Pandeism. This word is a combination of Pantheism and Deism. Pantheism promotes that God is in everything. Deism means that God is somehow no longer involved with His creation. This false religious view is why many have come to believe that God, the Creator of the universe, no longer exists, because He became the universe and is now the universe. Many unsaved people believe that the universe makes decisions about people."

"Osnovna pitanja političke teologije jesu: polemika protiv svakog teološkog imanentizma i pandeizma Hegelova tipa, zatim polemika protiv polideizma ikao sinonima za politički pluralizam, polemika protiv svakog ateizma kao i njegove suvremene varijante materijalizma i scijentizma."

"But even if the nightmare was a vision of the truth, Mr Mond can still believe in God, because he says that God became the universe. Therefore the universe is God. No. In becoming the universe God abdicated. He destroyed himself as God. He turned what he had been, his true self, into nullity and thereby forfeited the Godlike qualities which pertained to him. The universe which he has become is also his grave. He has no control in it or over it. God, as God, is dead."

"The real significance of the symbiosis becomes evident if one considers the radical pan-psych position that every piece of matter has a “psych” property or pan-deist position that some “Consciousness” interacts with all matter."

"In the pandeism argument, an omnipotent and omnibenevolent God creates the universe and in the process becomes the universe and loses his powers to intervene in human affairs."

"The position of Pope Paul came close to being a pan-Deism, and pan-Deism is the logical development of the virus of Hellenic thought."

"But a sincere idealist, implicitly pan-Deist in faith, deeply concerned with the problems of the world and of time, can be a Ghibelline pope, and Dante's Ghibellines have at last triumphed."

"The view that the universe is not only God but also a person is called "pandeism." Do you agree with James that viewing the universe as a person would help give meaning to your life?"

"Jubal... is a devout and fierce individualist in a world filled with cults and bureaucracies, and by novel's end it is he, not Jill nor Mike, that is still a stranger, still tilting against the windmills. He honestly believes in his own free will, which Mike, Jill, and the Fosterites misinterpret as a pandeistic urge, 'Thou art God!' Mike, by contrast, readily abandons his Martian beliefs for human ones, even as he claims to merely find a congress between them."

"The Eastern view of morality springs from a fundamentally different view of reality. We in the West regard the universe as a creation of God; like an invention or a product. After he created the universe, God set himself to oversee it and manage it. We see God as our boss. He created the universe, he is present in it, he manages every part of it, but he is still separate from it. It's like he installed video cameras all over the universe, so he can see everything that happens, and he can cause this or that to happen, but he is not a part of what happens. The Eastern view is very different. To the Hindu, for example, God didn't create the universe, but God became the universe. Then he forgot that he became the universe. Why would God do this? Basically, for entertainment. You create a universe, and that in itself is very exciting. But then what? Should you sit back and watch this universe of yours having all the fun? No, you should have all the fun yourself. To accomplish this, God transformed into the whole universe. God is the Universe, and everything in it. But the universe doesn't know that because that would ruin the suspense. The universe is God's great drama, and God is the stage, the actors, and the audience all at once. The title of this epic drama is "The Great Unknown Outcome." Throw in potent elements like passion, love, hate, good, evil, free will; and who knows what will happen? No one knows, and that is what keeps the universe interesting. But everyone will have a good time. And there is never really any danger, because everyone is really God, and God is really just playing around."

"Certo è che quel concetto forma una delle basi morali fondamentali di religiosi i cui segnaci sono oltre i due terzi della popolazione del globo, mentre è influenzato dall'indole speciale di ciascuna di esse, cioè da un idealismo sovrumano nel Cristianesimo, da un nichilismo antiumano nel buddismo, e da un pandeismo eclettico nell'incipiente ma progrediente Bramoismo indiano; e a queste credenze che ammettono il principio ideale della fratellanza universale, conviene aggiungere il naturalismo estetico scientifico greco-romano e moderno che inspira, in modo sostanziale, tutto l'insegnamento pubblico Europeo, e contro il quale protestarono sempre e molto logicamente gli ortodossi cristiani, da Paolo II papa a Giuseppe di Maistre."