Pantheist

The term "pantheism" was coined in the early 18th century, derived from the Greek words "pan" meaning "all" and "theos" meaning "God." It first appeared in scholarly discourse to describe philosophical systems identifying God with the totality of existence.

One who identifies God with Nature and vic( versa. Pantheism is often objected to by people and regarded as reprehensible. But how can a philosopher regard Deity as infinite, omnipresent and eternal unless Nature is an aspect of IT, and IT informs every atom in Nature ? Panther (Ihhj. Aeeording to the S( pinr Toldush Jishii, one of the so-called Apocryphal Jewish Gospels, Jesus was the son of Joseph Panther and ]\Iary, hence Ben Panther. Tradition makes of Panther a Roman soldier, [w.w.w.] Papa-purusha (SkJ. Lit., "^lan of Sin": the j^ersouitieation in a liumau form of every wickedness and sin. Esoterically, one who is reborn, or reincarnated from the state of Avitchi — hence, "Soulless". Para (Sk.). "Infinite" and "supreme" in philosophy — the final limit. Parani is tlie end and goal of existence; Parfipura is the l)nundary of boundaries. Parabrahm (Sk.). "Beyond Brahma", literally. The Supreme Infinite Bralnna, "Absolute" — the attributeless, the secondless reality. Tile imj)! rsonal and nameless universal Principle.

The philosophical stance of pantheism, though often met with suspicion, offers a potent antidote to spiritual alienation in an increasingly secularized world. Blavatsky’s brief inclusion, juxtaposed with terms like "Papa-purusha" (man of sin) and "Parabrahm" (the Absolute), suggests a deliberate contrast. While "Papa-purusha" represents the nadir of spiritual degradation, and "Parabrahm" the ultimate, attributeless transcendence, pantheism occupies a middle ground, finding the divine not in an abstract void or a personal deity, but woven into the very warp and weft of existence.

Mircea Eliade, in his seminal work "The Sacred and the Profane," explored how archaic societies perceived the world as inherently imbued with sacredness, a stark contrast to the modern desacralized worldview. Pantheism, in this light, can be seen as a modern echo of this ancient perception, a way of re-sacralizing the cosmos. It invites us to see the divine not as an external overseer, but as the immanent energy animating the rustling leaves, the flowing rivers, the intricate dance of stars. This perspective shifts the locus of spiritual experience from dogma and ritual to direct, embodied engagement with the natural world.

Carl Jung, in his exploration of the collective unconscious and archetypes, hinted at a universal psyche that connects all beings. Pantheism can be understood as a philosophical articulation of this interconnectedness, where the divine is the unified field of consciousness from which all phenomena arise. It suggests that contemplating a dewdrop, a mountain range, or the vastness of the night sky is not merely an aesthetic appreciation but a form of communion with the divine itself. This immanence encourages a profound sense of responsibility towards the planet, as harming nature becomes akin to harming the divine essence.

The challenge for the modern pantheist lies in moving beyond a mere intellectual assent to the idea that "God is everything." It requires a practice of attentive presence, a cultivated awareness that can perceive the sacred in the ordinary. This is akin to the contemplative traditions that encourage seeing the Buddha-nature in all beings or the Sufi’s remembrance (dhikr) that aims to perceive the Divine Presence in every moment. The ultimate aim is not to dissolve the self into an undifferentiated whole, but to recognize the divine within and around, fostering a life lived in conscious participation with the sacred totality.

To truly embrace pantheism is to recognize that the universe is not a stage for human drama, but a living, breathing manifestation of the divine, and we are an integral, sacred part of that unfolding.