The Standard Model of Pantheism





How the Standard Model was arrived at can be recovered, with toil, from the essays below.









Simple overview


What is the God Pan?


Who is a pantheist?


The crux of pantheism


The pantheist’s belief about the world


Pantheism, the distributed network view of creation


Death and the Pantheist


The Pantheist’s response to system’s failure


The Pantheist’s ‘good’


Pantheism versus henotheism


The pantheist’s purpose


Seeing up the arse of God


The Pantheist and his dream machine


Pantheism & the Upanishads


Exiting the ‘Dark night of the soul’


The pantheist’s fundamental a-morality


Of G.O.D. and the gods


God isn’t merciful


The Pantheist’s heaven


The pantheist’s spirituality


No free lunch


GOD is worshipped in the temple


The Pantheist’s anarchy


The Upanishad pantheist


The Pantheist’s job


Pantheism & the dynamics of identifiable realness




Moksha, mukti (Freedom, release)


Moksha (Mukti) continued


The Self and its selfies


Pantheism as metatheism


Jina Upanishad


Upanishad creation theories


Why man needs to invent God


The essence of the selfie


‘The Lila of Maya’




Karma ≈ act ≈ instruction


The pantheist’s ‘all’


The myth of  ‘universal being’


The pantheist’s notion of consciousness


The pantheist’s fantasy world


The experience of  the ONENESS of ‘the ALL’


Worship & the pantheist


The pantheist ‘brahmacharin


Pan’theus ≈ the common


The pantheist’s basic function


‘Deus ex machina


Eco vs. pan


The logic of predation


G.o.d.’s health warning


The pantheist saint


The basic function of a life




Updating the GOD model


God and the gods


Featureless GOD


The function of a unit of life


Revisiting the notion of the purpose of (a and every) life





The site is still evolving

Please return at a later date!





©  2018 by Victor Langheld








in the 21st century



Pantheism serves as non-sectarian monotheism. It derives its belief about God1 from observation of the natural world, hence is natural.


The ‘great religions’ serve as sectarian monotheisms. They derive their belief about God2 from a selection of ancient books. The sectarian monotheist’s God is cultural.





The Greek word pan means All. All means every individual ‘thing.’3,4

The Greek word theos means God. God is generally understood to mean the source of All.5


The pantheist believes that every individual thing is a whole albeit differential application God. In other words, each thing emerges and operates as a localised God app.6 All things (hence Gods) together serve as distributed God network.7


Hence the ancient Indian saying: tat tvam asi, meaning ‘Thou art That;’ which means ‘You’, ‘I’ or ‘anything’ is God (i.e. Brahman).8



In short, there ain’t nothing that ain’t God, therefore in principle no individual thing is worthy of worship, specifically public worship.9 Selecting a particular thing for worship happens as private indulgence since all things are equally worthy of worship.10



Since every single thing is God, every single thing acts (and feels) as God. Therefore as God every single thing is driven to emerge and survive11 as an ecosystem12 (i.e. form). It does so at the expense of and in collaboration with other things/Gods. It responds to a survival threat by increasing its complexity.


The emergence of all things/Gods, the latter operating as thermo-dynamical units, is physical rules dependent, not moral. The qualities of all things, for instance love, hate, beauty, ugliness happen as transient emergents that serve the basic survival/continuance drive.























1.     There is one God who is (on) all sides (and all sizes).






2.     There is one God who is on our (or my) side (and great).






3.     What a ‘thing’ actually is has not been scientifically decided. In my view a thing happens as a stopped process.

4.     From sub-atomic particle via the human to the dinosaur.

5.     Since no generally accepted definition of the notion of God has yet been produced, the arguments about HIM/HER/IT will continue.

6.     In other words, God serves as Basic Operating System, i.e. as rules set or algorithm. All things emerge as the basic operating system’s response to turbulent activation, thus data input. 

7.     Every thing/God runs on God as Basic Operating System. God is the ‘ground’ operation of all emergent and therefore all emergent are not different from the ground. In short, God comes with the equipment at birth/emergence.

8.     The ancient Indian notion of Brahman (derived from the notion of ‘growth’) is highly abstract and non-personal. It comes in 2 forms, namely as nirguna Brahman (having no attributes because at rest) and as saguna Brahman (displaying attributes as responses to turbulence, the responses being understood as ‘all things.)

9.     Public worship of a particular God (as specifically selected rules or regulation platform) is forced upon the young and naïve with social and personal grooming in mind. Refusal to worship the public (i.e. state, town or clan) God usually ended in torture, banishment or death.

10.      That all things are worthy of worship in equal measure, because all are God, is an experience of later life or of a rare degree of sensitivity to the ‘wider canvas.’

11.      Emergence and survival happens as response. What appears as ‘drive’ is actually the response to turbulence, i.e. disorder. Returning to rest/order God/thing extinguishes (as the Buddha and the Samkhya Yogins clearly observed).

12.      An ecosystem emerges as a more or less stable, thermo-dynamic wave-interference pattern. In other words, all things emerge as sustained patterns of disorder.