 In 1821, Karl Krause (1781–1832) used the explicit label of “panentheism” for apparently the first time. (See Pfeifer 2020, 123, especially n. 1 for a brief discussion about the first explicit use of the term “panentheism”.) However, various advocates and critics of panentheism find evidence of incipient or implicit forms of panentheism present in religious thought as early as 1300 BCE. Hartshorne discovers the first indication of panentheistic themes in Ikhnaton (1375–1358 BCE), the Egyptian pharaoh often considered the first monotheist. In his poetic description of the sun god, Ikhnaton avoids both the separation of God from the world that will characterize theism and the identification of God with the world that will characterize pantheism (Hartshorne 1953, 29–30). Early Vedantic thought implies panentheism in non-Advaita forms that understand non-dualism as inclusive of differences. Although there are texts referring to Brahman as contracted and identical to Brahman, other texts speak of Brahman as expanded. In these texts, the perfect includes and surpasses the total of imperfect things as an appropriation of the imperfect. Although not the dominant interpretation of the Upanishads, multiple intimations of panentheism are present in the Upanishads (Whittemore 1988, 33, 41–44). Hartshorne finds additional religious concepts of God that hold the unchanging and the changing together in a way that allows for the development and significance of the non-divine in Lao-Tse (fourth century BCE) and in the Judeo-Christian scriptures (1953, 32–38).