The word pandeism is a hybrid blend of the root words pantheism and deism,Dr. Santosh Kumar Nayak, "Language in Glocal Cultural Context", International Journal of Trend in Scientific Research and Development, ISSN: 2456-6470, Volume 3, Issue 3, April 2019, p. 1276. combining with which means "god." For the history of the root words, pantheism and deism, see the overview of deism section, and history of pantheism section. The earliest use of the term pandeism appears to have been 1787, with another use related in 1838, a first appearance in a dictionary in 1849 (in German, as 'Pandeismus' and 'Pandeistisch'), and an 1859 usage of "pandeism" expressly in contrast to both pantheism and deism by philosophers and frequent collaborators Moritz Lazarus and Heymann Steinthal. Specifically, Lazarus and Steinthal, in their 1859 work Zeitschrift für Völkerpsychologie und Sprachwissenschaft, stated: "Man stelle es also den Denkern frei, ob sie Theisten, Pan-theisten, Atheisten, Deisten (und warum nicht auch Pandeisten?)... ("One leaves it to the philosophers, whether they are Theists, Pan-theists, Atheists, Deists (and why not also Pandeists?)..." Physicist and philosopher Max Bernhard Weinstein in his 1910 work Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature"), presented the broadest and most far-reaching examination of pandeism written up to that point. Weinstein noted the distinction between pantheism and pandeism, stating "even if only by a letter (d in place of th), we fundamentally differ Pandeism from Pantheism," indicating that the words, though spelled similarly, have very different implications.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 227: "Wenn auch nur durch einen Buchstaben (d statt th), unterscheiden wir grundsätzlich Pandeismus vom Pantheismus." Weinstein in particular identified the idea of primary matter derived from an original spirit as found by the ancient Egyptians to be a form of pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 155, 228. Weinstein similarly found varieties of pandeism in the religious views held in ChinaMax Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 121. (especially with respect to Taoism as expressed by Lao-Tze),Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 234-235. India, especially in the Hindu Bhagavad Gita,Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 213. and among various Greek and Roman philosophers. 6th century BC philosopher Xenophanes of Colophon has also been considered a pandeistic thinker.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 231. Weinstein wrote that Xenophanes spoke as a pandeist in stating that there was one god which "abideth ever in the selfsame place, moving not at all" and yet "sees all over, thinks all over, and hears all over. He similarly found that ideas of pandeism were reflected in the ideas of Heraclitus, and of the Stoics.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 233. Weinstein also wrote that pandeism was especially expressed by the later students of the 'Platonic Pythagoreans' and the 'Pythagorean Platonists.'Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 234. and among them specifically identified 3rd century BC philosopher Chrysippus, who affirmed that "the universe itself is God and the universal outpouring of its soul,"Cicero, De Natura Deorum, i. 15 as a pandeist as well. Middle Ages to Enlightenment Weinstein examines the philosophy of 9th century theologian Johannes Scotus Eriugena, who proposed that "God has created the world out of his own being", and identifies this as a form of pandeism, noting in particular that Eriugena's vision of God was one which does not know what it is, and learns this through the process of existing as its creation.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 283-84. In his great work, De divisione naturae (also called Periphyseon, probably completed around 867 AD), Eriugena proposed that the nature of the universe is divisible into four distinct classes: Weinstein also thought that thirteenth century Catholic thinker Bonaventure—who championed the Platonic doctrine that ideas do not exist in rerum natura, but as ideals exemplified by the Divine Being, according to which actual things were formed—showed strong pandeistic inclinations.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 303. Bonaventure was of the Franciscan school created by Alexander of Hales and in speaking of the possibility of creation from eternity, declared that reason can demonstrate that the world was not created ab aeterno.Robinson, Paschal. "St. Bonaventure." The Catholic Encyclopedia Vol. 2. New York: Robert Appleton Company, 1907. 2 July 2019 Of Nicholas of Cusa, who wrote of the enfolding of creation in God and the unfolding of the divine human mind in creation, Weinstein wrote that he was, to a certain extent, a pandeist.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 306. And, as to Franciscus Mercurius van Helmont, who had written A Cabbalistical Dialogue (Latin version first, 1677, in English 1682) placing matter and spirit on a continuum, and describing matter as a "coalition" of monads, Weinstein also found this to be a kind of pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 338. Weinstein found that pandeism was strongly expressed in the teachings of Giordano Bruno, who envisioned a deity which had no particular relation to one part of the infinite universe more than any other, and was immanent, as present on Earth as in the Heavens, subsuming in itself the multiplicity of existence.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 321. This was reiterated by others including Discover editor Corey S. Powell, who wrote that Bruno's cosmology was "a tool for advancing an animist or Pandeist theology."Corey S. Powell, "Defending Giordano Bruno: A Response from the Co-Writer of 'Cosmos'", Discover, March 13, 2014: "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."David Sessions, "How 'Cosmos' Bungles the History of Religion and Science", The Daily Beast, 03.23.14: "Bruno, for instance, was a 'pandeist', which is the belief that God had transformed himself into all matter and ceased to exist as a distinct entity in himself." Giordano Bruno, identified by several sources as a pandeistic thinker Lutheran theologian Otto Kirn criticized as overbroad Weinstein's assertions that such historical philosophers as John Scotus Eriugena, Anselm of Canterbury, Nicholas of Cusa, Giordano Bruno, Mendelssohn, and Lessing all were pandeists or leaned towards pandeism.Review of Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") in Emil Schürer, Adolf von Harnack, editors, Theologische Literaturzeitung ("Theological Literature Journal"), Volume 35, column 827 (1910): "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. Prhagt 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. 346.)." Translation: "The author apparently intended to divide up religious, rational and scientifically based philosophies, but found his material overwhelming, resulting in an effort that can shine through the principle of classification only darkly. This probably is also the source of the unsightly Greek-Latin compound word, 'Pandeism.' At page 228, he understands the difference from the more metaphysical kind of pantheism, an enhanced unified animism that is a popular religious worldview. In remembering this borrowing, we were struck by the vast expanse given the term. According to page 284, Scotus Erigena is one entirely, at p. 300 Anselm of Canterbury is 'half Pandeist'; but also Nicholas of Cusa and Giordano Bruno, and even in Mendelssohn and Lessing a kind of Pandeism is found (p. 306 321 346.)". Pandeism (in Chinese, 泛自然神论)Definition of 泛自然神論 (泛自然神论, fànzìránshénlùn) from CEDICT, 1998: "pandeism, theological theory that God created the Universe and became one with it." was described by Wen Chi, in a Peking University lecture, as embodying "a major feature of Chinese philosophical thought", in that "there is a harmony between man and the divine, and they are equal." Zhang Dao Kui (张道葵) of the China Three Gorges University proposed that the art of China's Three Gorges area is influenced by "a representation of the romantic essence that is created when integrating rugged simplicity with the natural beauty spoken about by pandeism." Literary critic Wang Junkang (王俊康) has written that, in Chinese folk religion as conveyed in the early novels of noted folk writer Ye Mei (叶梅),Abstract of writer 叶梅 (Ye Mei). "the romantic spirit of Pandeism can be seen everywhere." Wang Junkang additionally writes of Ye Mei's descriptions of "the worship of reproduction under Pandeism, as demonstrated in romantic songs sung by village people to show the strong impulse of vitality and humanity and the beauty of wildness." It has been noted that author Shen Congwen has attributed a kind of hysteria that "afflicts those young girls who commit suicide by jumping into caves-"luodong" 落洞" to "the repressive local military culture that imposes strict sexual codes on women and to the influence of pan-deism among Miao people", since "for a nymphomaniac, jumping into a cave leads to the ultimate union with the god of the cave".Nature, Woman and Lyrical Ambiguity in Shen Congwen's Writing, Jiwei Xiao, Rocky Mountain Review, Volume 67, Number 1, Spring 2013 pp. 41-60, 55. Weinstein similarly found the views of 17th century Japanese Neo-Confucian philosopher Yamazaki Ansai, who espoused a cosmology of universal mutual interconnectedness, to be especially consonant with pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and  Nature") (1910), page 235.
The word pandeism is a hybrid blend of the root words pantheism and deism,Dr. Santosh Kumar Nayak, "Language in Glocal Cultural Context", International Journal of Trend in Scientific Research and Development, ISSN: 2456-6470, Volume 3, Issue 3, April 2019, p. 1276. combining with which means "god." For the history of the root words, pantheism and deism, see the overview of deism section, and history of pantheism section. The earliest use of the term pandeism appears to have been 1787, with another use related in 1838, a first appearance in a dictionary in 1849 (in German, as 'Pandeismus' and 'Pandeistisch'), and an 1859 usage of "pandeism" expressly in contrast to both pantheism and deism by philosophers and frequent collaborators Moritz Lazarus and Heymann Steinthal. Specifically, Lazarus and Steinthal, in their 1859 work Zeitschrift für Völkerpsychologie und Sprachwissenschaft, stated: "Man stelle es also den Denkern frei, ob sie Theisten, Pan-theisten, Atheisten, Deisten (und warum nicht auch Pandeisten?)... ("One leaves it to the philosophers, whether they are Theists, Pan-theists, Atheists, Deists (and why not also Pandeists?)..." Physicist and philosopher Max Bernhard Weinstein in his 1910 work Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature"), presented the broadest and most far-reaching examination of pandeism written up to that point. Weinstein noted the distinction between pantheism and pandeism, stating "even if only by a letter (d in place of th), we fundamentally differ Pandeism from Pantheism," indicating that the words, though spelled similarly, have very different implications.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 227: "Wenn auch nur durch einen Buchstaben (d statt th), unterscheiden wir grundsätzlich Pandeismus vom Pantheismus." Weinstein in particular identified the idea of primary matter derived from an original spirit as found by the ancient Egyptians to be a form of pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 155, 228. Weinstein similarly found varieties of pandeism in the religious views held in ChinaMax Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 121. (especially with respect to Taoism as expressed by Lao-Tze),Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 234-235. India, especially in the Hindu Bhagavad Gita,Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 213. and among various Greek and Roman philosophers. 6th century BC philosopher Xenophanes of Colophon has also been considered a pandeistic thinker.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 231. Weinstein wrote that Xenophanes spoke as a pandeist in stating that there was one god which "abideth ever in the selfsame place, moving not at all" and yet "sees all over, thinks all over, and hears all over. He similarly found that ideas of pandeism were reflected in the ideas of Heraclitus, and of the Stoics.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 233. Weinstein also wrote that pandeism was especially expressed by the later students of the 'Platonic Pythagoreans' and the 'Pythagorean Platonists.'Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 234. and among them specifically identified 3rd century BC philosopher Chrysippus, who affirmed that "the universe itself is God and the universal outpouring of its soul,"Cicero, De Natura Deorum, i. 15 as a pandeist as well. Middle Ages to Enlightenment Weinstein examines the philosophy of 9th century theologian Johannes Scotus Eriugena, who proposed that "God has created the world out of his own being", and identifies this as a form of pandeism, noting in particular that Eriugena's vision of God was one which does not know what it is, and learns this through the process of existing as its creation.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 283-84. In his great work, De divisione naturae (also called Periphyseon, probably completed around 867 AD), Eriugena proposed that the nature of the universe is divisible into four distinct classes: Weinstein also thought that thirteenth century Catholic thinker Bonaventure—who championed the Platonic doctrine that ideas do not exist in rerum natura, but as ideals exemplified by the Divine Being, according to which actual things were formed—showed strong pandeistic inclinations.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 303. Bonaventure was of the Franciscan school created by Alexander of Hales and in speaking of the possibility of creation from eternity, declared that reason can demonstrate that the world was not created ab aeterno.Robinson, Paschal. "St. Bonaventure." The Catholic Encyclopedia Vol. 2. New York: Robert Appleton Company, 1907. 2 July 2019 Of Nicholas of Cusa, who wrote of the enfolding of creation in God and the unfolding of the divine human mind in creation, Weinstein wrote that he was, to a certain extent, a pandeist.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 306. And, as to Franciscus Mercurius van Helmont, who had written A Cabbalistical Dialogue (Latin version first, 1677, in English 1682) placing matter and spirit on a continuum, and describing matter as a "coalition" of monads, Weinstein also found this to be a kind of pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 338. Weinstein found that pandeism was strongly expressed in the teachings of Giordano Bruno, who envisioned a deity which had no particular relation to one part of the infinite universe more than any other, and was immanent, as present on Earth as in the Heavens, subsuming in itself the multiplicity of existence.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 321. This was reiterated by others including Discover editor Corey S. Powell, who wrote that Bruno's cosmology was "a tool for advancing an animist or Pandeist theology."Corey S. Powell, "Defending Giordano Bruno: A Response from the Co-Writer of 'Cosmos'", Discover, March 13, 2014: "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."David Sessions, "How 'Cosmos' Bungles the History of Religion and Science", The Daily Beast, 03.23.14: "Bruno, for instance, was a 'pandeist', which is the belief that God had transformed himself into all matter and ceased to exist as a distinct entity in himself." Giordano Bruno, identified by several sources as a pandeistic thinker Lutheran theologian Otto Kirn criticized as overbroad Weinstein's assertions that such historical philosophers as John Scotus Eriugena, Anselm of Canterbury, Nicholas of Cusa, Giordano Bruno, Mendelssohn, and Lessing all were pandeists or leaned towards pandeism.Review of Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") in Emil Schürer, Adolf von Harnack, editors, Theologische Literaturzeitung ("Theological Literature Journal"), Volume 35, column 827 (1910): "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. Prhagt 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. 346.)." Translation: "The author apparently intended to divide up religious, rational and scientifically based philosophies, but found his material overwhelming, resulting in an effort that can shine through the principle of classification only darkly. This probably is also the source of the unsightly Greek-Latin compound word, 'Pandeism.' At page 228, he understands the difference from the more metaphysical kind of pantheism, an enhanced unified animism that is a popular religious worldview. In remembering this borrowing, we were struck by the vast expanse given the term. According to page 284, Scotus Erigena is one entirely, at p. 300 Anselm of Canterbury is 'half Pandeist'; but also Nicholas of Cusa and Giordano Bruno, and even in Mendelssohn and Lessing a kind of Pandeism is found (p. 306 321 346.)". Pandeism (in Chinese, 泛自然神论)Definition of 泛自然神論 (泛自然神论, fànzìránshénlùn) from CEDICT, 1998: "pandeism, theological theory that God created the Universe and became one with it." was described by Wen Chi, in a Peking University lecture, as embodying "a major feature of Chinese philosophical thought", in that "there is a harmony between man and the divine, and they are equal." Zhang Dao Kui (张道葵) of the China Three Gorges University proposed that the art of China's Three Gorges area is influenced by "a representation of the romantic essence that is created when integrating rugged simplicity with the natural beauty spoken about by pandeism." Literary critic Wang Junkang (王俊康) has written that, in Chinese folk religion as conveyed in the early novels of noted folk writer Ye Mei (叶梅),Abstract of writer 叶梅 (Ye Mei). "the romantic spirit of Pandeism can be seen everywhere." Wang Junkang additionally writes of Ye Mei's descriptions of "the worship of reproduction under Pandeism, as demonstrated in romantic songs sung by village people to show the strong impulse of vitality and humanity and the beauty of wildness." It has been noted that author Shen Congwen has attributed a kind of hysteria that "afflicts those young girls who commit suicide by jumping into caves-"luodong" 落洞" to "the repressive local military culture that imposes strict sexual codes on women and to the influence of pan-deism among Miao people", since "for a nymphomaniac, jumping into a cave leads to the ultimate union with the god of the cave".Nature, Woman and Lyrical Ambiguity in Shen Congwen's Writing, Jiwei Xiao, Rocky Mountain Review, Volume 67, Number 1, Spring 2013 pp. 41-60, 55. Weinstein similarly found the views of 17th century Japanese Neo-Confucian philosopher Yamazaki Ansai, who espoused a cosmology of universal mutual interconnectedness, to be especially consonant with pandeism.Max Bernhard Weinstein, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 235.
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