 (1) Substance identity. For Spinoza the claim that God is the same as the cosmos is spelled out as the thesis that there exists one and only one particular substance which he refers to as ‘God or nature’; the individual thing referred to as ‘God’ is one and the same object as the complex unit referred to as ‘nature’ or ‘the cosmos.’ On such a scheme the finite things of the world are thought of as something like parts of the one great substance, although the terminology of parts is somewhat problematic. Parts are relatively autonomous from the whole and from each other, and Spinoza’s preferred terminology of modes, which are to be understood as more like properties, is chosen to rectify this. A further problem with the terminology of parts is that many pantheists have wanted to claim that God or nature is not just the whole or totality of things, but is somehow the inner essence or heart of each individual thing. This may be expressed in the idea that somehow the whole is present in each of its parts, a suggestion whose meaning has often been left metaphorical or obscure. Giordano Bruno, for example employs the two illustrations of a voice heard in its entirety from all sides of the room, and that of a large mirror which reflects one image of one thing but which, if it is broken into a thousand pieces, each of the pieces still reflects the whole image (Bruno 1584, 50, 129). A thesis of the complete interpenetration or interrelation of everything, the claim being made here is related to that defended by Leibniz (who was not a pantheist) that each monad is a mirror to the entire universe.