 The earth is only one planet in the cosmos, and as such only one organism within an infinite one, one mind within an infinite one. The universal organism is nothing less than God, who is the tree of life, from which everything grows and upon which everything depends (ZA: 23). God is not above space and time, Fechner insists, but he is within them. He not only does everything in all things, but he is everything in all things (ZA: 200). “God is the one and all” (ZA: 223), Fechner says, endorsing the hen kai pan of the Goethezeit. The external world of appearances is not opposed to God, but it is simply his external side (ZA: 201). God’s spirit does not stand outside the material world but expresses itself in and through it. Fechner distinguishes between a narrower and broader concept of God: the narrow concept is God as spirit alone; the broader concept is spirit and its embodiment in the world (ZA: 200–1). In the same way, he says, we talk about a person as a personality but also as a whole being involving its body. But it is noteworthy that Fechner says that God in the narrow sense, i.e., God as a pure spirit, is only an abstraction (ZA: 204). The concept of the world in a broad sense, in which it includes spiritual and physical existence, coincides with the concept of God (ZA: 204). Fechner admits that, in this sense, his view is pantheistic, but he insists that it is not so in the Hegelian sense in which the spirit exists only in its individual manifestations. 