
Pandeism (or a Pandæan religion) was a term originally used by Godfrey Higgins, a historian of religions, [http://burghwallis.com/village/articles/higgins.htm] to describe a religious society that he purported had existed from ancient times, and at one time had been known throughout the entire world. Higgins believed this practice continued in secret until the time of his writing, in the 1830s in an area stretching from Greece to India. The term was used in this context in the posthumous release of Higgens' 1833 treatise titled ''Anacalypsis''. [http://www.amazon.com/exec/obidos/tg/detail/-/1564592731/102-5573047-5338556?v=glance] Today, a known small number of people continue to use "pandeism" to communicate and contrast ideas regarding the nature of God. ==Higgins' choice of the term== Higgins' usage is related to pantheism, yet distinctly different. While pantheism normally refers to one universal god, pandeism, as described by Higgins, refers to the worship of a family, a union, or a pantheon of gods which are collectively universal. Higgins was a follower of Irish writer John Toland who coined "pantheist" in his 1705 work, ''Socinianism Truly Stated, by a pantheist''; although Toland lived in an era when "deism" and "theism" were interchangeable, Higgins wrote during the 1820s and 1830s, a period several generations later when Deism was popular and became distinct from theism. When coining "pandeism", Higgins was aware of the similarity between pandeism and pantheism, and of the similarity between pandeism and deism. While pandeism evokes both pantheism and deism and suggests their combination, Higgins' usage is removed from both. Whereas Toland's construction of pantheism was based on the Greek (language) root words ''pan'', meaning ''all'' and ''Theos'', meaning ''God'', Higgins flips the construction around, stating: :''When I consider all the circumstances detailed above respecting the Pans, I cannot help believing that, under the mythos, a doctrine or history of a sect is concealed. Kunti, the wife of Pandu (du or God, Pan), wife of the generative power, mother of the Pandavas or devas, daughter of Sura or Syra the Sun—Pandæa only daughter of Cristna or the Sun—Pandion, who had by Medea a son called Medus, the king of the Medes, who had a cousin, the famous Perseus — surely all this is very mythological — an historical parable!'' :''I think Pandeism was system; — We have seen that though Cristna was said to have left many sons, he left his immense empire, which extended from the sources of the Indus River to Cape Comorin, (for we find a Regio Pandionis near this point,) to his daughter Pandæa; but, from finding the icon of Buddha so constantly shaded with the nine Cobras, &c., I am induced to think that this Pandeism was a doctrine, which had been received both by Buddhists and Brahmins.'' In contrast to Toland, Higgins uses the word "Pans" to collect variations of named gods - such as Pandu, Pandæa, Pandavas, and Pandion - into a single system of worship called Pandeism as a sort of family name for a goup of godlike individuals. Thus where Toland's term referred to pan- (all) and -theism (god), Higgins refers to Pande- (a root indicating this family of gods) and -ism (indicating allegiance to an ideology). The term as a whole, related by Higgins, appears to refer to a secret sect of worshipers of these "Pans", which was left in the wake of the collapse of an ancient empire that stretched from Greece (the home of Medea and Perseus) to India (where the Buddhists and the Brahmins coexist). Higgins concludes that his observations: :''...confirm the very close connexion which there must have been in some former time, between Siam, Afghanistan, Western Syria, and Ireland. Indeed I cannot doubt that there has been really one grand empire, or one Universal, one Pandæan, or one Catholic religion, with one language, which has extended over the whole of the world; uniting or governing at the same time... '' Higgins leaves clues, however, that there may be additional layers of meaning in his word choice, stating in the preface to Vol. I of 'Anacalypsis': :''[T]here are more passages than one in the book, which are of that nature, which will be perfectly understood by my Masonic friends, but which my engagements prevent me explaining to the world at large.'' ==Recent usage== Today, very few continue to use this term in essays, blogs and internet forums to describe various belief systems. Some of these uses are etymology disjunctive, as they ascribe a meaning to the term that does not reflect the roots of what is an obvious portmanteau within a well defined family of similar terms. The term most closely resembles a splicing together of the Latin root 'pan' (meaning 'all'), as it is used in pantheism fused to the word deism, itself originally derived from the Latin ''deus'', meaning God, but which was later adopted by the Deist movement, and came to have the meaning ascribed by its members. Such a term would describe a pantheistic deism (or a deistic pantheism) — a system in which a Creator God designed the universe and initiated its creation, but is now one with the universe, and therefore nonresponsive. ===Usage as a restatement of another concept=== The term has been used in some instances as a restatement of pantheism (the concept that God and the universe are one) or panendeism (the concept that God both is the universe, and transcends the universe). For example, in 1997, Pastor Bob Burridge[http://www.burridge.net/bob/] of the Genevan Institute for Reformed Studies[http://www.girs.com/] wrote in the following essay titled ''God Is Not the Author of Sin'', apparently identifying pandeism as either a refinement of or a subset of pantheism: :''All the actions of created intelligences are not merely the actions of God. He has created a universe of beings which are said to act freely and responsibly as the proximate causes of their own moral actions. When individuals do evil things it is not God the Creator and Preserver acting. If God was the proximate cause of every act it would make all events to be "God in motion". That is nothing less than pantheism, "or more exactly, pandeism." The Creator is distinct from his creation. The reality of secondary causes is what separates Christian theism from pandeism.[http://www.girs.com/library/theology/syllabus/theo4.html]'' Similarly, a 1995 news article quotes Jim Garvin a Vietnam vet who became a Trappist monk in the Holy Cross Abbey (Virginia)[http://wwww.hcava.org/pages/aboutabb.htm] of Berryville, Virginia who describes his current spiritual position as "'pandeism' or 'panendeism,' something very close to the Native American concept of the all- pervading Great Spirit..." Natalia Kita,[http://www.soulmatesceremonies.com/Our_Officiants.html] who describes herself as "an ordained minister through several free-thinking churches"[http://universist.meetup.com/31/] classifies her beliefs as "transcendental pandeism," a phrase to which she assigns the following meaning: :''God not only is, always was, and always will be the universe, but that the Universe is contained within God, and God transcends that which we know as the Universe. I also believe that all living beings contain the knowledge/wisdom of God/the Universe within them, if only they open their minds to it. I view God not so much as a being, but as a force of pure spirit and energy, containing all the knowledge/wisdom there is, and sharing it with all.'' This use of the term appears to be consonant with panentheism, but with some minor variations with respect to the relationship between God and the individual. ===Usage as a distinct concept=== Others have specified that it is a concept distinct from pantheism, and have used it instead to describe a universe which combines elements of pantheism (for example, that God and the universe are one) and deism (for example, that a creator God created a self-regulating universe, but subsequently ceased to actively intervene in its operations). The closest notable ideology to the latter usage was authored by Baruch Spinoza, who envisioned a universe that was one with God, and in which the course of the universe had nevertheless been predetermined by God. A point of critique in a piece discussing the [http://groups.msn.com/TheChristianRepublic/general.msnw?action=get_message&mview=1&ID_Message=93 Christian Origins of U.S.] states: :''The labeling of Spinoza's philosophy as "pantheism" by the Church was meant more as an invective and indictment than a true analysis of his writings. It was really a variant of Deism -- a "pandeism," if I may. Theism, however, posits something very different. Theism believes that nature was not God, but created BY God. That God is a completely independent sentient and cognitive Being, and that God interacts with his "children" on a personal level (e.g., The Bible).'' This assertion is echoed by "Cristorly" (the pseudonym of Orlando Alcántara, a Dominican Republic poet and theologian), who characterizes the pan''the''istic God as transcendent, while the pan''de''istic God is merely continuous with Creation: :''God is inmanent, trascendent and holistic. That is Pantheism, not Pandeism. Pantheism is right, because we are speaking about a personal, individual, trascendent God. Pandeism (like Spinoza's) is not right, due to the fact that is not a trascendent God, a God beyond Creation. [http://matrix-explained.com/php/about-the-matrix-movies-4459-25.html]'' Cristorly has developed what he calls a Theognosis which integrates six concepts - Theism, Deism, Panentheism, Panendeism, Pandeism, and Pantheism - into a coherent corpus or canon. Fernández describes his definitions as "discretional," meaning that each can only be understood in the context of all the rest. The following excerpt from a discussion of a painting by Spanish artist Orlando Cordero offers the same conceptual distinction between pantheism and pandeism. The author used the words "pandeísta" and "pandeísmo" in the Spanish language version, which were translated by the author into "pandeist" and "pandeism", respectively. The comparison suggests that pan''de''ism is a system with a cold, impersonal God, while pan''the''ism presents a warm and experiential God: :''His vision is pandeist, and it had to be pantheist. In order to get a pantheist painting, it is necessary to have Christ as pennant, footpath, and lighthouse. Pandeism is impersonal like in the present canvas, in which man, nature and word integrate themselves; whereas pantheism is a personal Christ-like experience of every day. Here there is signal-like materiality for the making of other paintings. [http://www.predicado.com/articulo.php?id=72357]'' ===Notes=== # The person Higgins refers to as "Pandion" here is more commonly known as Aegeas - the husband of Medea and father of Medus; Aegeas was himself the son of Pandion II, and Higgins reference clearly equated Aegeas with the lineage of his father. # ''Anacalypsis'', pg. 439. # ''Anacalypsis'', pg. 443. # ''Albuquerque Journal'', Saturday, November 11, 1995, B-10. Pantheism
For an April 2005 deletion debate over this page see Wikipedia:Votes for deletion/Pandeism ---- Does anyone have access to Godfrey Higgins' earlier works, to determine when he first described pandeism? Also does anyone have acces to Kersey Graves' 1875 book ''The World's 16 Crucified Saviours'', Madame Blavatsky 1888, book, ''The Secret Doctrine'', or V.S. Solovyoff's 1895 book, ''A Modern Priestess of Isis''? All three relied heavily on the Anacalypsis for their writing, and may have carried forth Higgins' pandeism theory. ([http://www.infidels.org/library/historical/kersey_graves/16/explain.shtml] [http://www.theohistory.org/thcovers/thscan103.html#Anchor-of-47942]) -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson 20:20, 2005 May 3 (UTC)
:You can read Graves' ''The World's 16 Crucified Saviors'' [http://www.infidels.org/library/historical/kersey_graves/16/index.shtml here]. ''Anacalypsis'' is expensive. User:Adraeus 10:50, 4 May 2005 (UTC)
::Thanks for the link! Kersey cites the Anacalypsis copiously ([http://www.infidels.org/library/historical/kersey_graves/16/explain.shtml here], [http://www.infidels.org/library/historical/kersey_graves/16/chap7.shtml here], [http://www.infidels.org/library/historical/kersey_graves/16/chap16.shtml thrice in this chapter], [http://www.infidels.org/library/historical/kersey_graves/16/chap22.shtml here], [http://www.infidels.org/library/historical/kersey_graves/16/chap25.shtml here], and [http://www.infidels.org/library/historical/kersey_graves/16/chap32.shtml here]), but not pandeism (not surprising tho, as Kersey was primarily interested in digging up examples of mythological parallels to Christianity, and this would hardly be one). The Anacalypsis ''is'' expensive, but is available in some libraries. User:Emyth said he was User:BDAbramson/Archive_-_Pandeism_discussion #And Who is Orlando Alcántara? to have a look. -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson 14:16, 2005 May 4 (UTC)
==Natalia Kita==
Natalia Kita posted the following in a forum for the [http://universist.meetup.com/31/ Philadelphia Universist Meetup Group]:
:I am an ordained minister through several free-thinking churches, including one I started with my "Metaphysical Christianity" practicing mother. I guess I would classify myself as a transcendental pandeist, and as of today, a universist.
I tracked Ms. Kita's email address down and wrote to her, explaining my understanding of the meaning of the term (the entire communication is posted User:BDAbramson/Archive - Pandeism discussion #Natalie Kita email exchange). Ms. Kita replied (in relevant part):
:I will gladly write more when I have the time, but in short, my classification of my own beliefs as "transcendental pandeism" means that I believe most of what you outlined, except that I believe God not only is, always was, and always will be the universe, but that the Universe is contained within God, and God transcends that which we know as the Universe. I also believe that all living beings contain the knowledge/wisdom of God/the Universe within them, if only they open their minds to it. I view God not so much as a being, but as a force of pure spirit and energy, containing all the knowledge/wisdom there is, and sharing it with all.
I can't imagine from the above that she made up the term "pandeism", but rather cobbled together the phrase, "transcendental pandeism" (which sounds something more like panentheism). I visited the website that she remarked on in her letter to me, and found some materials there ([http://www.onespiritunited.com/our_beliefs.html]) that present striking similarities between professed beliefs and the "spiritual pandeism" materials that were inserted into the original pandeism article ( e.g. their website says that "Jesus Christ, Mohammed, Buddha, Krishna, and many other spiritual leaders and teachers may have been more tapped into this Divine Consciousness than the average seeker"). -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson 23:21, 2005 May 8 (UTC)
== Assumption of bad faith and removal of {cleanup} tag ==
An anonymous editor has removed the Abramson">User:BDAbramson thimk">User talk:BDAbramson 03:18, 2005 May 13 (UTC)
:By the way, I went home for Mother's day and, while searching through a stack of boxes containing old papers, notes, etc., finally managed to locate a handout from Professor Mendoza which discusses Pandeism. Full of intersting stuff - he says "The Pandeist God is the Salmon-God: when it spawns it dies" and that "the pandeists simply need to buy a razor - Occam's razor." He also criticizes the theory for being inconclusive, and confusing the metaphysical with the spiritual - which leads me to think that he's talking about someone else's theory (who would talk that way about their own). But I don't know how to refer to this handout as a "source" for the article - it's four pages of tightly packed text, titled "History of Ideas: Pantheism" (most of the handout is about pantheism, the last page discusses pandeism). -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson 03:27, 2005 May 13 (UTC)
::Scan it. Put it up for download. User:Adraeus 06:26, 13 May 2005 (UTC)
:::Oy. I'll just transcribe it - easier to quote from that way anyway. -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson act">Special:contributions/BDAbramson 16:26, 2005 May 14 (UTC)
::::Not that ''I'' don't think you're credible, but I'm certain there are others who would be more convinced by a scanned dated document than a transcription that could have possibly been created by you. User:Adraeus 17:39, 14 May 2005 (UTC)
:::::I know - but the handout is neither dated nor signed - it just says "History of Ideas" on the top line, then "Pantheism" on the next, and then launches into the text. -- BDAbramson">User:BDAbramson thimk">User talk:BDAbramson act">Special:contributions/BDAbramson 21:17, 2005 May 14 (UTC)
== Cleaning ==
I have deleted a large chunk of the last part of this article for it quoted a person who stated that pantheism means a transcendant god. This is the opposite of the truth and im not sure what this was getting at... it also for some reason quoted a Matrix website (yes, the movie)
I believe this whole page should be deleted and just referenced as another possible name for pantheism.
User:Progressivepantheist
*It went throught Vfd and came out ok. The author BD, isn't going to be back until after the 30th. User:Falphin 15:08, 26 May 2005 (UTC)
**One should, in general, discuss first, delete large chunks of articles later. It tends to make people quite pissy, and is at best undiplomatic. --User:JpgordonUser talk:Jpgordon 06:13, 28 May 2005 (UTC)
***Hi, I'm back a day early. Regarding User:Progressivepantheist's concerns, I think the better practice would be to point out the error of the incorrect use of "pantheism". As they teach us in First Amendment law, the remedy for bad speech is good speech, not censorship. -- BDAbramson">User:BDAbramson talk">User talk:BDAbramson 19:17, 2005 May 29 (UTC)
==Clean up tag==
We should outline,what needs to be cleaned up and changed so that others can contribute. User:Falphin 18:21, 1 Jun 2005 (UTC)
See other meanings of words starting from letter:
Words begining with Pandeism:
Pandeism
Pandeism
Pandeism
Pandeism (or a Pandæan religion) was a term originally used by Godfrey Higgins, a historian of religions, [http://burghwallis.com/village/articles/higgins.htm] to describe a religious society that he purported had existed from ancient times, and at one time had been known throughout the entire world. Higgins believed this practice continued in secret until the time of his writing, in the 1830s in an area stretching from Greece to India. The term was used in this context in the posthumous release of Higgens' 1833 treatise titled ''Anacalypsis''. [http://www.amazon.com/exec/obidos/tg/detail/-/1564592731/102-5573047-5338556?v=glance] Today, a known small number of people continue to use "pandeism" to communicate and contrast ideas regarding the nature of God. ==Higgins' choice of the term== Higgins' usage is related to pantheism, yet distinctly different. While pantheism normally refers to one universal god, pandeism, as described by Higgins, refers to the worship of a family, a union, or a pantheon of gods which are collectively universal. Higgins was a follower of Irish writer John Toland who coined "pantheist" in his 1705 work, ''Socinianism Truly Stated, by a pantheist''; although Toland lived in an era when "deism" and "theism" were interchangeable, Higgins wrote during the 1820s and 1830s, a period several generations later when Deism was popular and became distinct from theism. When coining "pandeism", Higgins was aware of the similarity between pandeism and pantheism, and of the similarity between pandeism and deism. While pandeism evokes both pantheism and deism and suggests their combination, Higgins' usage is removed from both. Whereas Toland's construction of pantheism was based on the Greek (language) root words ''pan'', meaning ''all'' and ''Theos'', meaning ''God'', Higgins flips the construction around, stating: :''When I consider all the circumstances detailed above respecting the Pans, I cannot help believing that, under the mythos, a doctrine or history of a sect is concealed. Kunti, the wife of Pandu (du or God, Pan), wife of the generative power, mother of the Pandavas or devas, daughter of Sura or Syra the Sun—Pandæa only daughter of Cristna or the Sun—Pandion, who had by Medea a son called Medus, the king of the Medes, who had a cousin, the famous Perseus — surely all this is very mythological — an historical parable!'' :''I think Pandeism was system; — We have seen that though Cristna was said to have left many sons, he left his immense empire, which extended from the sources of the Indus River to Cape Comorin, (for we find a Regio Pandionis near this point,) to his daughter Pandæa; but, from finding the icon of Buddha so constantly shaded with the nine Cobras, &c., I am induced to think that this Pandeism was a doctrine, which had been received both by Buddhists and Brahmins.'' In contrast to Toland, Higgins uses the word "Pans" to collect variations of named gods - such as Pandu, Pandæa, Pandavas, and Pandion - into a single system of worship called Pandeism as a sort of family name for a goup of godlike individuals. Thus where Toland's term referred to pan- (all) and -theism (god), Higgins refers to Pande- (a root indicating this family of gods) and -ism (indicating allegiance to an ideology). The term as a whole, related by Higgins, appears to refer to a secret sect of worshipers of these "Pans", which was left in the wake of the collapse of an ancient empire that stretched from Greece (the home of Medea and Perseus) to India (where the Buddhists and the Brahmins coexist). Higgins concludes that his observations: :''...confirm the very close connexion which there must have been in some former time, between Siam, Afghanistan, Western Syria, and Ireland. Indeed I cannot doubt that there has been really one grand empire, or one Universal, one Pandæan, or one Catholic religion, with one language, which has extended over the whole of the world; uniting or governing at the same time... '' Higgins leaves clues, however, that there may be additional layers of meaning in his word choice, stating in the preface to Vol. I of 'Anacalypsis': :''[T]here are more passages than one in the book, which are of that nature, which will be perfectly understood by my Masonic friends, but which my engagements prevent me explaining to the world at large.'' ==Recent usage== Today, very few continue to use this term in essays, blogs and internet forums to describe various belief systems. Some of these uses are etymology disjunctive, as they ascribe a meaning to the term that does not reflect the roots of what is an obvious portmanteau within a well defined family of similar terms. The term most closely resembles a splicing together of the Latin root 'pan' (meaning 'all'), as it is used in pantheism fused to the word deism, itself originally derived from the Latin ''deus'', meaning God, but which was later adopted by the Deist movement, and came to have the meaning ascribed by its members. Such a term would describe a pantheistic deism (or a deistic pantheism) — a system in which a Creator God designed the universe and initiated its creation, but is now one with the universe, and therefore nonresponsive. ===Usage as a restatement of another concept=== The term has been used in some instances as a restatement of pantheism (the concept that God and the universe are one) or panendeism (the concept that God both is the universe, and transcends the universe). For example, in 1997, Pastor Bob Burridge[http://www.burridge.net/bob/] of the Genevan Institute for Reformed Studies[http://www.girs.com/] wrote in the following essay titled ''God Is Not the Author of Sin'', apparently identifying pandeism as either a refinement of or a subset of pantheism: :''All the actions of created intelligences are not merely the actions of God. He has created a universe of beings which are said to act freely and responsibly as the proximate causes of their own moral actions. When individuals do evil things it is not God the Creator and Preserver acting. If God was the proximate cause of every act it would make all events to be "God in motion". That is nothing less than pantheism, "or more exactly, pandeism." The Creator is distinct from his creation. The reality of secondary causes is what separates Christian theism from pandeism.[http://www.girs.com/library/theology/syllabus/theo4.html]'' Similarly, a 1995 news article quotes Jim Garvin a Vietnam vet who became a Trappist monk in the Holy Cross Abbey (Virginia)[http://wwww.hcava.org/pages/aboutabb.htm] of Berryville, Virginia who describes his current spiritual position as "'pandeism' or 'panendeism,' something very close to the Native American concept of the all- pervading Great Spirit..." Natalia Kita,[http://www.soulmatesceremonies.com/Our_Officiants.html] who describes herself as "an ordained minister through several free-thinking churches"[http://universist.meetup.com/31/] classifies her beliefs as "transcendental pandeism," a phrase to which she assigns the following meaning: :''God not only is, always was, and always will be the universe, but that the Universe is contained within God, and God transcends that which we know as the Universe. I also believe that all living beings contain the knowledge/wisdom of God/the Universe within them, if only they open their minds to it. I view God not so much as a being, but as a force of pure spirit and energy, containing all the knowledge/wisdom there is, and sharing it with all.'' This use of the term appears to be consonant with panentheism, but with some minor variations with respect to the relationship between God and the individual. ===Usage as a distinct concept=== Others have specified that it is a concept distinct from pantheism, and have used it instead to describe a universe which combines elements of pantheism (for example, that God and the universe are one) and deism (for example, that a creator God created a self-regulating universe, but subsequently ceased to actively intervene in its operations). The closest notable ideology to the latter usage was authored by Baruch Spinoza, who envisioned a universe that was one with God, and in which the course of the universe had nevertheless been predetermined by God. A point of critique in a piece discussing the [http://groups.msn.com/TheChristianRepublic/general.msnw?action=get_message&mview=1&ID_Message=93 Christian Origins of U.S.] states: :''The labeling of Spinoza's philosophy as "pantheism" by the Church was meant more as an invective and indictment than a true analysis of his writings. It was really a variant of Deism -- a "pandeism," if I may. Theism, however, posits something very different. Theism believes that nature was not God, but created BY God. That God is a completely independent sentient and cognitive Being, and that God interacts with his "children" on a personal level (e.g., The Bible).'' This assertion is echoed by "Cristorly" (the pseudonym of Orlando Alcántara, a Dominican Republic poet and theologian), who characterizes the pan''the''istic God as transcendent, while the pan''de''istic God is merely continuous with Creation: :''God is inmanent, trascendent and holistic. That is Pantheism, not Pandeism. Pantheism is right, because we are speaking about a personal, individual, trascendent God. Pandeism (like Spinoza's) is not right, due to the fact that is not a trascendent God, a God beyond Creation. [http://matrix-explained.com/php/about-the-matrix-movies-4459-25.html]'' Cristorly has developed what he calls a Theognosis which integrates six concepts - Theism, Deism, Panentheism, Panendeism, Pandeism, and Pantheism - into a coherent corpus or canon. Fernández describes his definitions as "discretional," meaning that each can only be understood in the context of all the rest. The following excerpt from a discussion of a painting by Spanish artist Orlando Cordero offers the same conceptual distinction between pantheism and pandeism. The author used the words "pandeísta" and "pandeísmo" in the Spanish language version, which were translated by the author into "pandeist" and "pandeism", respectively. The comparison suggests that pan''de''ism is a system with a cold, impersonal God, while pan''the''ism presents a warm and experiential God: :''His vision is pandeist, and it had to be pantheist. In order to get a pantheist painting, it is necessary to have Christ as pennant, footpath, and lighthouse. Pandeism is impersonal like in the present canvas, in which man, nature and word integrate themselves; whereas pantheism is a personal Christ-like experience of every day. Here there is signal-like materiality for the making of other paintings. [http://www.predicado.com/articulo.php?id=72357]'' ===Notes=== # The person Higgins refers to as "Pandion" here is more commonly known as Aegeas - the husband of Medea and father of Medus; Aegeas was himself the son of Pandion II, and Higgins reference clearly equated Aegeas with the lineage of his father. # ''Anacalypsis'', pg. 439. # ''Anacalypsis'', pg. 443. # ''Albuquerque Journal'', Saturday, November 11, 1995, B-10. Pantheism
Pandeism
For an April 2005 deletion debate over this page see Wikipedia:Votes for deletion/Pandeism ---- Does anyone have access to Godfrey Higgins' earlier works, to determine when he first described pandeism? Also does anyone have acces to Kersey Graves' 1875 book ''The World's 16 Crucified Saviours'', Madame Blavatsky 1888, book, ''The Secret Doctrine'', or V.S. Solovyoff's 1895 book, ''A Modern Priestess of Isis''? All three relied heavily on the Anacalypsis for their writing, and may have carried forth Higgins' pandeism theory. ([http://www.infidels.org/library/historical/kersey_graves/16/explain.shtml] [http://www.theohistory.org/thcovers/thscan103.html#Anchor-of-47942]) -- BD
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Pandeism
Pandeism
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