 Although much of the development of panentheism takes place in the context of the Christian tradition, connections between other world religions and panentheism have been identified. These connections range from explicitly panentheistic traditions, to similarities to specific beliefs and practices of a tradition, to beliefs and practices that could be developed into panentheistic positions. Hartshorne in his discussion of panentheism included a section on Hinduism (1953). Lorilai Biernacki considers Hinduism to be one of the most panentheistic traditions (Biernacki 2014b). The concept of the world as the body of the divine offers a strong similarity to Western panentheism. The Gita identifies the whole world, including all the gods and living creatures, as the Divine body. But the Divine Being has its own body that contains the world while being more than the world. While the Upanishads acknowledge the body of the Divine at times, the body of the divine is never identified as the cosmos. Most of the Tantrics hold a pantheistic view in which the practitioner is a manifestation of the divine. Abhinavagupta, in the tenth century, provided the first panentheistic understanding of the world as God’s body. For him, differentiation is Shiva concealing his wholeness. Abhinavagupta also insisted that Shiva transcends the cosmos (Bilimoria and Stansell 2010, 244–258; Clayton 2010, 187–189; and Barua 2010, 1–30. See also Hardy 2016; Silberstein 2017; and Stavig 2017). Other traditions where connections to panentheism have been found include Judaism (Artson 2014 and Langton 2016), Jainism (Chapple 2014), Confucianism (Lee 2014), Buddhism (Samuel 2014), and Sufism (Sharify-Funk and Dickson 2014). While these connections might imply a universalistic theology, panentheism affirms the importance of all religions and supports inter-religions dialogue (Biernacki 2014a, 6, 10).