 and which are thus dynamic all the way down. Hartshorne then places this dynamic world of events in God, by taking a page from Ramanuja’s book and saying that all of it—this “totality of individuals as a physical or spatial whole is God’s body, the Soul of which is God” (Hartshorne 1984: 94, quoted in Meister 2017: section 5, italics added)—a move which cements his view as a panentheism, since the world is literally in God, but God, as Soul of the world, goes beyond the world. The practical pay dirt of the view is that, in the same way we feel our bodies, so also God as the Soul of the world feels the world—feels every last “drop of experience” as Whitehead says, every last bit of change happening in every last actual occasion. Moreover, just as we respond to what we feel in our bodies, so also God responds to each felt occasion, and in that instant does two things: runs through a catalog of all possible next occasions, next moves as it were, and then “lures the world forward” with suggestions for the best next moves to actualize in the next occasion. The world can “listen” or not to these suggestions as the next occasion concresces, and then God will regroup again, moment after moment after moment. This is the dynamic process of perfecting—from the world to God back to the world again—which gives process theology its name, and makes it a kind of “becoming-perfect-being” theology.