Panentheism

Panentheism ("all in God", from the Greek πᾶν, pân, 'all', ἐν, en, 'in' and Θεός, Theós, 'God')[1] is the
belief that the divine intersects every part of the universe and also extends beyond space and time. The term
was coined by the German philosopher Karl Krause in 1828 to distinguish the ideas of Georg Wilhelm
Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of
God and the universe from the supposed pantheism of Baruch Spinoza,[1] after reviewing Hindu scriptures.
Unlike pantheism, which holds that the divine and the universe are identical,[2] panentheism maintains an
ontological distinction between the divine and the non-divine and the significance of both.

In panentheism, the universal spirit is present everywhere, which at the same time "transcends" all things
created. While pantheism asserts that "all is God", panentheism claims that God is greater than the universe.
Some versions of panentheism suggest that the universe is nothing more than the manifestation of God. In
addition, some forms indicate that the universe is contained within God,[2] like in the Kabbalah concept of
tzimtzum. Much of Hindu thought is highly characterized by panentheism and pantheism.[3][4]

In philosophy

Ancient Greek philosophy

The religious beliefs of Neoplatonism can be regarded as panentheistic. Plotinus taught that there was an
ineffable transcendent God ("the One", to En, τὸ Ἕν) of which subsequent realities were emanations.
From "the One" emanates the Divine Mind (Nous, Νοῦς) and the Cosmic Soul (Psyche, Ψυχή). In
Neoplatonism the world itself is God (according to Plato's Timaeus 37). This concept of divinity is
associated with that of the Logos (Λόγος), which had originated centuries earlier with Heraclitus (c. 535–
475 BC). The Logos pervades the cosmos, whereby all thoughts and all things originate, or as Heraclitus
said: "He who hears not me but the Logos will say: All is one." Neoplatonists such as Iamblichus attempted
to reconcile this perspective by adding another hypostasis above the original monad of force or Dunamis
(Δύναμις). This new all-pervasive monad encompassed all creation and its original uncreated emanations.

Modern philosophy

Baruch Spinoza later claimed that "Whatsoever is, is in God, and without God nothing can be, or be
conceived."[5] "Individual things are nothing but modifications of the attributes of God, or modes by which
the attributes of God are expressed in a fixed and definite manner." [6] Though Spinoza has been called the
"prophet"[7] and "prince"[8] of pantheism, in a letter to Henry Oldenburg Spinoza states that: "as to the
view of certain people that I identify god with nature (taken as a kind of mass or corporeal matter), they are
quite mistaken".[9] For Spinoza, our universe (cosmos) is a mode under two attributes of Thought and
Extension. God has infinitely many other attributes which are not present in our world.

According to German philosopher Karl Jaspers, when Spinoza wrote "Deus sive Natura" (God or Nature)
Spinoza did not mean to say that God and Nature are interchangeable terms, but rather that God's
transcendence was attested by his infinitely many attributes, and that two attributes known by humans,
namely Thought and Extension, signified God's immanence.[10] Furthermore, Martial Guéroult suggested
the term panentheism, rather than pantheism to describe Spinoza's view of the relation between God and
the world. The world is not God, but it is, in a strong sense, "in" God. Yet, American philosopher and self-
described panentheist Charles Hartshorne referred to Spinoza's philosophy as "classical pantheism" and
distinguished Spinoza's philosophy from panentheism.[11]

In 1828, the German philosopher Karl Christian Friedrich Krause (1781–1832) seeking to reconcile
monotheism and pantheism, coined the term panentheism (from the Ancient Greek expression πᾶν ἐν θεῷ,
pān en theṓ, literally "all in god"). This conception of God influenced New England transcendentalists
such as Ralph Waldo Emerson. The term was popularized by Charles Hartshorne in his development of
process theology and has also been closely identified with the New Thought.[12] The formalization of this
term in the West in the 19th century was not new; philosophical treatises had been written on it in the
context of Hinduism for millennia.[13]

Philosophers who embraced panentheism have included Thomas Hill Green (1839–1882), James Ward
(1843–1925), Andrew Seth Pringle-Pattison (1856–1931) and Samuel Alexander (1859–1938).[14]
Beginning in the 1940s, Hartshorne examined numerous conceptions of God. He reviewed and discarded
pantheism, deism, and pandeism in favor of panentheism, finding that such a "doctrine contains all of deism
and pandeism except their arbitrary negations". Hartshorne formulated God as a being who could become
"more perfect": He has absolute perfection in categories for which absolute perfection is possible, and
relative perfection (i.  e., is superior to all others) in categories for which perfection cannot be precisely
determined.[15]

In religion

Buddhism

The Reverend Zen Master Soyen Shaku was the first Zen Buddhist Abbot to tour the United States in
1905–6. He wrote a series of essays collected into the book Zen For Americans. In the essay titled "The
God Conception of Buddhism" he attempts to explain how a Buddhist looks at the ultimate without an
anthropomorphic God figure while still being able to relate to the term God in a Buddhist sense:

At the outset, let me state that Buddhism is not atheistic as the term is ordinarily understood. It
has certainly a God, the highest reality and truth, through which and in which this universe
exists. However, the followers of Buddhism usually avoid the term God, for it savors so much
of Christianity, whose spirit is not always exactly in accord with the Buddhist interpretation of
religious experience. Again, Buddhism is not pantheistic in the sense that it identifies the
universe with God. On the other hand, the Buddhist God is absolute and transcendent; this
world, being merely its manifestation, is necessarily fragmental and imperfect. To define more
exactly the Buddhist notion of the highest being, it may be convenient to borrow the term very
happily coined by a modern German scholar, "panentheism," according to which God is πᾶν
καὶ ἕν (all and one) and more than the totality of existence.[a] [16]
The essay then goes on to explain first utilizing the term "God" for the American audience to get an initial
understanding of what he means by "panentheism," and then discusses the terms that Buddhism uses in
place of "God" such as Dharmakaya, Buddha or Adi-Buddha, and Tathagata.

Christianity

Panentheism is also a feature of some Christian philosophical theologies and resonates strongly within the
theological tradition of the Eastern Orthodox Church.[17] It also appears in process theology. Process
theological thinkers are generally regarded in the Christian West as unorthodox. Furthermore, process
philosophical thought is widely believed to have paved the way for open theism, a movement that tends to
associate itself primarily with the Evangelical branch of Protestantism, but is also generally considered
unorthodox by most Evangelicals.

Catholic panentheism

A number of ordained Catholic mystics (including Richard Rohr, David Steindl-Rast, and Thomas Keating)
have suggested that panentheism is the original view of Christianity.[18][19][20] They hold that such a view
is directly supported by mystical experience and the teachings of Jesus and Saint Paul. Richard Rohr
surmises this in his 2019 book, The Universal Christ:

But Paul merely took incarnationalism to its universal and logical conclusions. We see that in
his bold exclamation “There is only Christ. He is everything and he is in everything”
(Colossians 3:11). If I were to write that today, people would call me a pantheist (the universe
is God), whereas I am really a panentheist (God lies within all things, but also transcends
them), exactly like both Jesus and Paul.[18]

Similarly, David Steindl-Rast posits that Christianity's original panentheism is being revealed through
contemporary mystical insight:

What characterizes our moment in history is the collapse of Christian theism. Gratefulness
mysticism makes us realize that Christianity never was theistic, but panentheistic. Faith in God
as triune implied this from the very beginning; now we are becoming aware of it. It becomes
obvious, at the same time, that we share this Trinitarian experience of divine life with all
human beings as a spiritual undercurrent in all religions, an undercurrent older and more
powerful than the various doctrines. At the core of interreligious dialogue flows this shared
spirituality of gratefulness, a spirituality strong enough to restore to our broken world unity.[19]

This sentiment is mirrored in Thomas Keating's 1993 article, Clarifications Regarding Centering Prayer:

Pantheism is usually defined as the identification of God with creation in such a way that the
two are indistinguishable. Panentheism means that God is present in all creation by virtue of
his omnipresence and omnipotence, sustaining every creature in being without being identified
with any creature. The latter understanding is what Jesus seems to have been describing when
he prays "that all might be one, Father, as we are one" and "that they may also be in us" (John
17:22). Again and again, in the Last Supper discourse, he speaks of this oneness and his
intentions to send his Spirit to dwell within us. If we understand the writings of the great
 mystics rightly, they experience God living within them all the time. Thus the affirmation of
God's transcendence must always be balanced by the affirmation of his imminence both on the
natural plane and on the plane of grace.[20]

Panentheism in other Christian confessions

Panentheistic conceptions of God occur amongst some modern theologians. Process theology and Creation
Spirituality, two recent developments in Christian theology, contain panentheistic ideas. Charles Hartshorne
(1897–2000), who conjoined process theology with panentheism, maintained a lifelong membership in the
Methodist church but was also a Unitarian. In later years he joined the Austin, Texas, Unitarian Universalist
congregation and was an active participant in that church.[21] Referring to the ideas such as Thomas Oord's
‘theocosmocentrism’ (2010), the soft panentheism of open theism, Keith Ward's comparative theology and
John Polkinghorne's critical realism (2009), Raymond Potgieter observes distinctions such as dipolar and
bipolar:

The former suggests two poles separated such as God influencing creation and it in turn its
creator (Bangert 2006:168), whereas bipolarity completes God’s being implying
interdependence between temporal and eternal poles. (Marbaniang 2011:133), in dealing with
Whitehead’s approach, does not make this distinction. I use the term bipolar as a generic term
to include suggestions of the structural definition of God’s transcendence and immanence; to
for instance accommodate a present and future reality into which deity must reasonably fit and
function, and yet maintain separation from this world and evil whilst remaining within it.[22]

Some argue that panentheism should also include the notion that God has always been related to some
world or another, which denies the idea of creation out of nothing (creatio ex nihilo). Nazarene Methodist
theologian Thomas Jay Oord (* 1965) advocates panentheism, but he uses the word "theocosmocentrism"
to highlight the notion that God and some world or another are the primary conceptual starting blocks for
eminently fruitful theology. This form of panentheism helps in overcoming the problem of evil and in
proposing that God's love for the world is essential to who God is.[23]

The Latter Day Saint movement teaches that the Light of Christ "proceeds from God through Christ and
gives life and light to all things".[24]

Gnosticism

Manichaeists, being of another gnostic sect, preached a very different doctrine in positioning the true
Manichaean God against matter as well as other deities, that it described as enmeshed with the world,
namely the gods of Jews, Christians and pagans.[25] Nevertheless, this dualistic teaching included an
elaborate cosmological myth that narrates the defeat of primal man by the powers of darkness that devoured
and imprisoned the particles of light.[26]
Valentinian Gnosticism taught that matter came about through emanations of the supreme being, even if to
some this event is held to be more accidental than intentional.[27] To other gnostics, these emanations were
akin to the Sephirot of the Kabbalists and deliberate manifestations of a transcendent God through a
complex system of intermediaries.[28]

Hinduism

The earliest reference to panentheistic thought in Hindu philosophy

is in a creation myth contained in the later section of Rig Veda
called the Purusha Sukta,[29] which was compiled before 1100
BCE.[30] The Purusha Sukta gives a description of the spiritual
unity of the cosmos. It presents the nature of Purusha or the cosmic
being as both immanent in the manifested world and yet
transcendent to it.[31] From this being the sukta holds, the original
creative will proceeds, by which this vast universe is projected in
space and time.[32]

The most influential[33] and dominant[34] school of Indian

philosophy, Advaita Vedanta, rejects theism and dualism by
insisting that "Brahman [ultimate reality] is without parts or
attributes...one without a second."[35] Since Brahman has no
properties, contains no internal diversity and is identical with the
whole reality it cannot be understood as an anthropomorphic Depiction of the Vishnu Vishvarupa
personal God.[36] The relationship between Brahman and the (Purusha), within which all the devas
and universe is contained
creation is often thought to be panentheistic.[37]

Panentheism is also expressed in the Bhagavad Gita.[37] In verse

IX.4, Krishna states:

By Me all this universe is pervaded through My unmanifested form.

All beings abide in Me but I do not abide in them.

Many schools of Hindu thought espouse monistic theism, which is thought to be similar to a panentheistic
viewpoint. Nimbarka's school of differential monism (Dvaitadvaita), Ramanuja's school of qualified
monism (Vishistadvaita) and Saiva Siddhanta and Kashmir Shaivism are all considered to be
panentheistic.[38] Chaitanya Mahaprabhu's Gaudiya Vaishnavism, which elucidates the doctrine of
Achintya Bheda Abheda (inconceivable oneness and difference), is also thought to be panentheistic.[39] In
Kashmir Shaivism, all things are believed to be a manifestation of Universal Consciousness (Cit or
Brahman).[40] So from the point of view of this school, the phenomenal world (Śakti) is real, and it exists
and has its being in Consciousness (Ćit).[41] Thus, Kashmir Shaivism is also propounding of theistic
monism or panentheism.[42]

Shaktism, or Tantra, is regarded as an Indian prototype of Panentheism.[43] Shakti is considered to be the

cosmos itself – she is the embodiment of energy and dynamism, and the motivating force behind all action
and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine
ground of all being. "There is no Shiva without Shakti, or Shakti without Shiva. The two ... in themselves
are One." [44] Thus, it is She who becomes the time and space, the cosmos, it is She who becomes the five
elements, and thus all animate life and inanimate forms. She is the primordial energy that holds all creation
and destruction, all cycles of birth and death, all laws of cause and effect within Herself, and yet is greater
than the sum total of all these. She is transcendent, but becomes immanent as the cosmos (Mula Prakriti).
She, the Primordial Energy, directly becomes Matter.

Judaism

While mainstream Rabbinic Judaism is classically monotheistic, and follows in the footsteps of Maimonides
(c. 1135–1204), the panentheistic conception of God can be found among certain mystical Jewish
traditions. A leading scholar of Kabbalah, Moshe Idel[45] ascribes this doctrine to the kabbalistic system of
Moses ben Jacob Cordovero (1522–1570) and in the eighteenth century to the Baal Shem Tov (c. 1700–
1760), founder of the Hasidic movement, as well as his contemporaries, Rabbi Dov Ber, the Maggid of
Mezeritch (died 1772), and Menahem Mendel, the Maggid of Bar. This may be said of many, if not most,
subsequent Hasidic masters. There is some debate as to whether Isaac Luria (1534–1572) and Lurianic
Kabbalah, with its doctrine of tzimtzum, can be regarded as panentheistic.

According to Hasidism, the infinite Ein Sof is incorporeal and exists in a state that is both transcendent and
immanent. This appears to be the view of non-Hasidic Rabbi Chaim of Volozhin, as well. Hasidic Judaism
merges the elite ideal of nullification to a transcendent God, via the intellectual articulation of inner
dimensions through Kabbalah and with emphasis on the panentheistic divine immanence in everything.[46]

Many scholars would argue that "panentheism" is the best single-word description of the philosophical
theology of Baruch Spinoza.[47] It is therefore no surprise, that aspects of panentheism are also evident in
the theology of Reconstructionist Judaism as presented in the writings of Mordecai Kaplan (1881–1983),
who was strongly influenced by Spinoza.[48]

Sikhism

Many newer, contemporary Sikhs have suggested that human souls

and the monotheistic God are two different realities (dualism),[49]
distinguishing it from the monistic and various shades of
nondualistic philosophies of other Indian religions.[50] However,
Sikh scholars have explored nondualism exegesis of Sikh
scriptures, such as Bhai Vir Singh. According to Mandair, Singh
interprets the Sikh scriptures as teaching nonduality.[51] The
renowned Sikh Scholar, Bhai Mani Singh, is quoted to saying that
Sikhism has all the essence of Vedanta Philosophy.[52] Historically,
the Sikh symbol of Ik Oankaar has had a monist meaning, and has
been reduced to simply meaning, "There is but One God", which is
incorrect.[53] Older exegesis of Sikh scripture, such as the Faridkot Guru Nanak talking to hindu sadhus
Teeka, and Garab Ganjani Teeka has always described Sikh (holy men)
Metaphysics as a non-dual, panentheistic universe. [53] For this
reason, Sikh Metaphysics has often been compared to the Non-
Dual, Vedanta metaphysics.[52] The Sikh Poet, Bhai Nand Lal, often used Sufi terms to describe Sikh
philosophy, talking about wahdat ul-wujud in his persian poetry.[54]

Islam
Several Sufi saints and thinkers, primarily Ibn Arabi, held beliefs that
have been considered somewhat panentheistic.[55] These notions later
took shape in the theory of wahdat ul-wujud (the Unity of All Things).
Some Sufi Orders, notably the Bektashis[56] and the Universal Sufi
movement, continue to espouse panentheistic beliefs. Nizari Ismaili
follow panentheism according to Ismaili doctrine. Nevertheless, some
Shia Muslims also do believe in different degrees of Panentheism.

Al-Qayyuum is a Name of God in the Qur'an which translates to "The

Self-Existing by Whom all subsist". In Islam the universe can not exist
if Allah doesn't exist, and it is only by His power which encompasses
everything and which is everywhere that the universe can exist. In
Ayaẗ al-Kursii God's throne is described as "extending over the A late 16th century Persian
heavens and the earth" and "He feels no fatigue in guarding and miniature, Safavid period,
preserving them". This does not mean though that the universe is God, representing Ibn 'Arabi on
or that a creature (like a tree or an animal) is God, because those horseback with two students.
would be respectively pantheism, which is a heresy in traditional
Islam, and the worst heresy in Islam, shirk (polytheism). God is
separated by His creation but His creation can not survive without Him.

In Pre-Columbian America

The Mesoamerican empires of the Mayas, Aztecs as well as the South American Incas (Tahuatinsuyu) have
typically been characterized as polytheistic, with strong male and female deities.[57] According to Charles
C. Mann's history book 1491: New Revelations of the Americas Before Columbus, only the lower classes
of Aztec society were polytheistic. Philosopher James Maffie has argued that Aztec metaphysics was
pantheistic rather than panentheistic, since Teotl was considered by Aztec philosophers to be the ultimate
all-encompassing yet all-transcending force defined by its inherit duality.[58]

Native American beliefs in North America have been characterized as panentheistic in that there is an
emphasis on a single, unified divine spirit that is manifest in each individual entity.[59] (North American
Native writers have also translated the word for God as the Great Mystery[60] or as the Sacred Other[61]).
This concept is referred to by many as the Great Spirit. Philosopher J. Baird Callicott has described Lakota
theology as panentheistic, in that the divine both transcends and is immanent in everything.[62]

One exception can be modern Cherokee who are predominantly monotheistic but apparently not
panentheistic;[63] yet in older Cherokee traditions many observe both aspects of pantheism and
panentheism, and are often not beholden to exclusivity, encompassing other spiritual traditions without
contradiction, a common trait among some tribes in the Americas. In the stories of Keetoowah storytellers
Sequoyah Guess and Dennis Sixkiller, God is known as ᎤᏁᎳᏅᎯ, commonly pronounced "unehlanv,"
and visited earth in prehistoric times, but then left earth and her people to rely on themselves. This shows a
parallel to Vaishnava cosmology.

Konkōkyō

Konkokyo is a form of sectarian Japanese Shinto, and a faith within the Shinbutsu-shūgō tradition.
Traditional Shintoism holds that an impersonal spirit manifests/penetrates the material world, giving all
objects consciousness and spontaneously creating a system of natural mechanisms, forces, and phenomena
(Musubi). Konkokyo deviates from traditional Shintoism by holding that this spirit (Comparable to
Brahman), has a personal identity and mind. This personal form is non-different from the energy itself, not
residing in any particular cosmological location. In Konkokyo, this god is named "Tenchi Kane no Kami-
Sama" which can be translated directly as, "Spirit of the gilded/golden heavens and earth".

Though practitioners of Konkokyo are small in number (~300,000 globally), the sect has birthed or
influenced a multiplicity of Japanese New Religions, such as Oomoto. Many of these faiths carry on the
Panentheistic views of Konkokyo

See also
Achintya Bheda Abheda, concept of Open theism
qualified non-duality in Gaudiya Vaishnava The Over-Soul (1841), essay by Ralph
Hinduism Waldo Emerson
Brahman Orthodox Christian theology
Christian Universalism Pantheism
Conceptions of God Pandeism
Creation Spirituality Parabrahman
Divine simplicity Paramatman
Double-aspect theory Philosophy of space and time
Essence–energies distinction Process theology
German idealism Subud, spiritual movement founded by
Henosis Muhammad Subuh Sumohadiwidjojo
Kabbalah (1901–1987)
Neoplatonism Tawhid, concept of indivisible oneness in
Neutral monism Islam

People associated with panentheism

Gregory Palamas (1296–1359), Byzantine William Luther Pierce (1933–2002),

Orthodox theologian and hesychast American political activist and self-
Baruch Spinoza (1632–1677), Dutch proclaimed cosmotheist
philosopher of Sephardi-Portuguese origin Rosemary Radford Ruether (b. 1936),
Alfred North Whitehead (1861–1947), American feminist theologian, author of
English mathematician, philosopher, and Sexism and God-Talk and Gaia and God
father of process philosophy Jan Assmann (b. 1938), German
Charles Hartshorne (1897–2000), Egyptologist, theorist of Cosmotheism
American philosopher and father of Leonardo Boff (b. 1938), Brazilian
process theology liberation theologian and philosopher,
Arthur Peacocke (1924–2006), British former Franciscan priest, author of Ecology
Anglican theologian and biochemist and Liberation: A New Paradigm
John B. Cobb (b. 1925), American Matthew Fox (priest) (b. 1940), American
theologian and philosopher theologian, exponent of Creation
Spirtuality, expelled from the Dominican
Mordechai Nessyahu (1929–1997),
Jewish-Israeli political theorist and Order in 1993 and received into the
Episcopal priesthood in 1994, author of
philosopher of Cosmotheism
Creation Spirituality, The Coming of the
Sallie McFague (1933–2019), American Cosmic Christ and A New Reformation:
feminist theologian, author of Models of Creation Spirituality and the
God and The Body of God Transformation of Christianity
 Marcus Borg (1942–2015), American New Norman Lowell (b. 1946), Maltese writer
Testament scholar and theologian, and politician, self-proclaimed cosmotheist
prominent member of the Jesus Seminar, John Polkinghorne (b. 1960), English
author of The God We Never Knew theoretical physicist and theologian
Richard Rohr (b. 1943), American Michel Weber (b. 1963), Belgian
Franciscan priest and spiritual writer, philosopher
author of Everything Belongs and The
Thomas Jay Oord (b. 1965), American
Universal Christ
theologian and philosopher
Carter Heyward (b. 1945), American
feminist theologian and Episcopal priest,
author of Touching our Strength and
Saving Jesus from Those Who Are Right

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General and cited references

Ankur Barua, "God’s Body at Work: Rāmānuja and Panentheism," in: International Journal
of Hindu Studies, 14.1 (2010), pp. 1–30.
Philip Clayton and Arthur Peacock (eds.), In Whom We Live and Move and Have Our Being;
Panentheistic Reflections on God's Presence in a Scientific World, Eerdmans (2004)
 Bangert, B.C. (2006). Consenting to God and nature: Toward a theocentric, naturalistic,
theological ethics, Princeton theological monograph ser. 55, Pickwick Publications, Eugene.
Cooper, John W. (2006). Panentheism: The Other God of the Philosophers, Baker Academic
ISBN 9780801027246
Davis, Andrew M. and Philip Clayton (eds.) (2018). How I Found God in Everyone and
Everywhere, Monkfish Book Publishing ISBN 9781939681881
Thomas Jay Oord (2010). The Nature of Love: A Theology ISBN 978-0-8272-0828-5.
Joseph Bracken, "Panentheism in the context of the theology and science dialogue", in:
Open Theology, 1 (2014), 1–11 (online (http://www.degruyter.com/view/j/opth.2014.1.issue-
1/opth-2014-0001/opth-2014-0001.xml?format=INT)).
Marbaniang, Domenic (2011). Epistemics of Divine Reality. POD. ISBN 9781105160776.

External links
Culp, John. "Panentheism" (https://plato.stanford.edu/entries/panentheism/). In Zalta,
Edward N. (ed.). Stanford Encyclopedia of Philosophy.
Dr. Jay McDaniel on Panentheism (https://web.archive.org/web/20111016125921/http://wildf
aith.homestead.com/mcdaniel.html)
Biblical Panentheism: The “Everywhere-ness” of God—God in all things, by Jon Zuck (http://
www.frimmin.com/faith/godinall.html) Archived (https://web.archive.org/web/2008021902270
6/http://www.frimmin.com/faith/godinall.html) 2008-02-19 at the Wayback Machine
John Polkinghorne on Panentheism (http://meaningoflife.tv/video.php?speaker=polkinghorn
e&topic=complete)
The Bible, Spiritual authority and Inspiration – Lecture by Tom Wright (http://spiritualminded.
blogspot.com/) at Spiritual Minded

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