 As in Vedanta, the extant models of God disagree about the ultimate-world relation and those disagreements spread them out in a range, with dualisms on one end and monisms on the other, and panentheisms and—for the first time in this entry—merotheisms in between. The idea of God seems to be nothing if not flexible. Even the relatively common view that God is by definition a personal ultimate—an ultimate that is conscious and self-aware—has been on the move for millennia and is hotly debated today.