 Another notable pantheist to insist that the supreme being is personal was Gustav Fechner, who develops a form of panpsychism according to which all organised matter must be thought of as possessing its own inner life or soul. The more complex and developed its structure, the more sophisticated its spiritual life; from the lowest soul-life of plants, through our own mental life, which is just the inner side of our bodies, through the soul-life of the planets and stars up to the most developed spirit of all, God, the consciousness which corresponds to the most complex organism there is, the cosmos itself. More recently, a very similar view has been put forward by Timothy Sprigge who maintains that that the only conceivable form of reality consists in streams of experience, such as we know ourselves to be, all of which must be thought of as included together within a single all-embracing experience; which we may call God or the Absolute. Sprigge, however, is more cautious than Fechner insofar as he declines to identify any physical systems other than those of animals (including human beings) that can confidently be said to possess their own inner conscious life (Sprigge 2006, ch.9). Against the idea that God is some type of all-embracing spirit or person it is often complained that this would undermine the autonomous personhood of finite individuals; for can one person be part of another? Fechner suggests as a model for understanding this the way in which our different sense modalities (sight, smell, touch, etc), each inaccessible to each other, combine together into one unified consciousness (Fechner 1946, 144). While to extend such a model beyond the merely receptive to the active aspects of personhood, we might think of the way in which the agency of an organisation is exercised through the agency of its individual members.  Here several pantheists have been influenced by Christian ideas of the indwelling spirit of God at work within the body of the Church.