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 do not believe in a distinct personal or anthropomorphic god.
The European form of Buddhism: the energy of knowledge and strength compels this belief...So one understands that an antithesis to pantheism is attempted here: for "everything perfect, divine, eternal" also compels a faith in the "eternal recurrence." Question: does morality make impossible this pantheistic affirmation of all things, too? At bottom, it is only the moral god that has been overcome. Does it make sense to conceive a god "beyond good and evil"? Would a pantheism in this sense be possible?"[31]
By equating god with nature, Heraclitus could be regarded as a pantheist — everything is god.
The idealistic element in Böhme lies in a particular understanding of the relationship between the infinite and the finite, the divinity and the world, that is the very opposite of what Schlegel proposed in the Jena period. Paradoxically, this relationship is also the point at which Böhme tends towards pantheism. […] It seems reasonable to assume that Schlegel recognized a similarity between the model that explains the world as emanation from the divine perfection and Böhme's account of a creation driven by desire for self-manifestation and made out of God's very substance.
Goethe was as little a deist as Fichte; for he was a pantheist.
Beethoven loved the natural world, but as a pantheist who worships nature rather than the Creator. "Beethoven was not the man to bow to anyone — even God!" said David Ewen.
To begin with, Beethoven was strongly individualistic and, in a sense, harshly antisocial. He realized the stature of his own genius. In Nature only did he recognize his equal and for that reason he was a pantheist of the most ardent order.
He believed his talent came from nature—God's nature, to be sure.
His name is still a classic in the literature of his science and he was in his time a man of high international repute. In regard to religion he was, like Goeth, a pantheist, as he shows particularly in his Aanden i Naturen (2 vols. 1849).
But pantheism and repudiation of dogma had two adverse effects: it made some of her writing diffuse to the point of unintelligibility and some spiritually unacceptable to her editors.
I left school at Easter, 1832, a normal product of our state system of education; a Pantheist, and if not a Republican, at least with the persuasion that the Republic was the most rational form of government….
Haeckel's revival of Pantheism is a neat and attractive trick which portrays man as ascending from the swamp, rather than descending from the heavens. But God was already in the swamp, as he is in us.
There is another thread that tied Felix Klein to Wilhelm von Humboldt: his belief in a preestablished harmony. With Klein and his fellow mathematicians, the Leibnizian preestablished harmony became more specific. It became a preestablished harmony between physics and mathematics and the foundation of their pantheistic faith.
His pantheistic beliefs made him see the manifestations of God's will everywhere, and sensed its 'miracles and secrets ... and contemplated them with the deep respect and touching astonishment of a child'.
He made a pantheistic profession of faith: I do not practise religion in accordance with the sacred rites. I have made mysterious Nature my religion. I do not believe that a man is any nearer to God for being clad in priestly garments, nor that one place in a town is better adapted to meditation than another. When I gaze at a sunset sky and spend hours contemplating its marvelous ever-changing beauty, an extraordinary emotion overwhelms me. Nature in all its vastness is truthfully reflected in my sincere though feeble soul. Around me are the trees stretching up their branches to the skies, the perfumed flowers gladdening the meadow, the gentle grass-carpetted earth, ... and my hands unconsciously assume an attitude of adoration. ... To feel the supreme and moving beauty of the spectacle to which Nature invites her ephemeral guests! ... that is what I call prayer.
Korczak's God is a pantheistic one, embracing the entire world.
Rabi is deeply religious. Eschewing religious practices, and an anthropomorphic concept of God, Rabi has what Einstein referred to as a "cosmic religious feeling" — a religious sense that transcends dogma and institutions.
'My father was a pantheist, if anything,' his daughter Paula said.
I feel most spiritual when I'm out in the woods. I feel part of nature. Or looking up at the stars. [I used to say] I was an atheist. Now I say, it's all according to your definition of God. According to my definition of God, I'm not an atheist. Because I think God is everything. Whenever I open my eyes I'm looking at God. Whenever I'm listening to something I'm listening to God.
Some people think God is an outsized, light-skinned male with a long white beard, sitting on a throne somewhere up there in the sky, busily tallying the fall of every sparrow. Others—for example Baruch Spinoza and Albert Einstein—considered God to be essentially the sum total of the physical laws which describe the universe. I do not know of any compelling evidence for anthropomorphic patriarchs controlling human destiny from some hidden celestial vantage point, but it would be madness to deny the existence of physical laws.
My father believed in the God of Spinoza and Einstein, God not behind nature but as nature, equivalent to it.
Commandant Facundo tells about the life of Jose 'Pepe' Mujica and his exceptional path: from playful and working child, to revolted and in love young, from fighter and political militant to pantheist, earth-lover farmer." (Original Spanish: "Comandante Facundo narra la vida de José Pepe Mujica y su trayectoria excepcional: de niño travieso y trabajador, a joven rebelde y enamorado; de combatiente y militante político, a panteísta cultivador amante de la tierra.)
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Vega is similarly ambivalent. He alludes to the "miraculous" nature of his career with Suicide and fateful meeting with Rev, begging the question – does he believe in a higher power? "I distrust the name 'God' but, yes, I do believe in a higher power," he says. He adds that he shares the rationalist stance of Spinoza, the 17th-century Jewish philosopher and "pantheist theologian". "God is in all of us," he says, before deciding: "There is an immense power. There has to be."
I didn't become a Tibetan Buddhist; I remained a pantheist.
One god is a personal god, the god that you pray to, the god that smites the Philistines, the god that walks on water. That's the first god. But there's another god, and that's the god of Spinoza. That's the god of beauty, harmony, simplicity.
I don't pray in the conventional sense any more, but try to replace my lack of prayer with a sense of awe in God and that Spirit all around us, trying to be receptive to God in everything.
I see God in nature. Nature is God. It gives me inspiration. It gives me power … As long as it survives, I survive.
I believe in a higher power, yes. I don′t know … he, she, it … whatever … I see it everywhere. It is everything to me.
'As Einstein would say, "I believe in the God of Spinoza,"' he said, referencing Einstein's belief 'in Spinoza's God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings'.
They drink wine, and Gaahl talks about pantheistic stuff like the God in nature and the God within.
Gaahl extrapolated on the importance of pantheism, and how one's love of nature is an important—and mostly overlooked—facet of the ideology that informs and empowers Black Metal.