Pantheist versus henotheist beliefs



The (heno-)theist1 believes2 that one selected collective3 of attributes4 (i.e. one thing5) is God.6 And therefore that non selected collectives of attributes (i.e. all other things) are not God.7


The pantheist8 believes that all collectives of attributes (i.e. everything) is God.9


The henotheist attributes to non-God things soul10 and spirit11 in order to connect them to God.


The pantheist does not attribute soul and spirit to all things since all things are God.12


The henotheist’s God attributes emerge as selection of superlative human attributes.13,14


The pantheist’s God attributes emerge as all ordinary human attributes.15,16


















©  2019 by Victor Langheld










1.     The immature infant (later on the loser in the survival struggle) whose belief in and submission to my one God serves as both protection and salvation.

2.     i.e. infers, and stabilises that inference as fixed notion (or undeniable fantasy). Belief in my one God (i.e. in my selected constraints set) serves as highly intoxicating fantasy bubble.

3.     For ‘collective’ read: an aggregate or complex. Initially the collective (i.e. a selected culture) protects and strengthens, At the threshold to maturity the collective imprisons and weakens.

4.     For ‘attributes’ read: qualities, i.e. instruction outputs, i.e. the constituents of identity and which the pantheist calls ‘soul’.

5.     For ‘one thing’ read: a whole, i.e. a quantum or unit, i.e. a wholly defined, completely limited quantity.

6.     For ‘God’ read: the verbal icon standing for the ordering, hence concentrating to oneness (thus absolutizing) process. For GOD read: open source ordering. For (a specific) God (like Allah or Krishna, or the dung beetle) read: selected closed source ordering.

7.     The henotheist (infant) operates in a dualist (Sanskrit: dvaita) because selected world.

8.     The mature adult (i.e. the winner in the survival struggle) who self-selects (as creator) and therefore believes in one God for/as all.

9.     The pantheist exists in a monist, hence in a non-difference (Sanskrit: advaita) world. To her all things emerge as alternatives of a basic ordering routine rather than as opposites.

10.   The henotheist (i.e. the some-is-God believer) believes she has an eternal essence (i.e. a self) not different from her God.

11.   The henotheist believes she has, i.e. is driven by an eternal divine breath or force not different from her God.

12.   The pantheist (i.e. the all-is-God believer) infers that she is in’souled and in’spirited during life (i.e. because she is God acting locally and digitally). She interprets her soul to mean her whole identity and which serves as her (creative, i.e. world changing) effect. She interprets spirit, i.e. her life force, to mean energy.

13.   The henotheist projects her most desirable attributes (or qualities) in superlative upon her selected (thus artificially cultured) God, for instance as the fantasies of absoluteness (i.e. as freedom from restriction), omniscience, omnipotence, absolute (and eternal) realness, consciousness and bliss, love, compassion, mercy and so on. The Jewish henotheist adds superlative fantasies of jealousy, hatred and vengeance to her chosen God. For the henotheist her God is the extraordinary that saves.

14.   The henotheist, and which includes the Mahayana Buddhist, experiences her world as ‘vale of woe’ from which she seeks to escape with her God’s help.

15.   The pantheist believes that since all things are God, that is to say, localised applications as differential iterations of GOD, all attributes (or instruction qualities) and of all degrees of perfection are divine. For her God is the ordinary that saves (i.e. that increases survival capacity) by being made extraordinary.

16.   The pantheist experiences her world as ‘vale’ which, depending on her creative intervention, she fills either with ‘woe’ or ‘bliss’.