There are two kinds of pantheism. One might call them: reductive pantheism and world-enhancing pantheism.
Reductive pantheism says that the world is pretty much like it seems to us scientifically (though it might opt for a particular scientific theory, such as a multiverse one), and that God is nothing but this world. In so doing, one will be trying to find a place for the applicability of divine attributes for the world.
World-enhancing pantheism, however, says that there is more to the world than meets the eye. There is something numinous pervading us, our ecosystem, our solar system, our galaxy, our universe and all reality, with this mysterious world being a living organism that is God. World-enhancing pantheism paints a picture of a divinized world.
World-enhancing pantheism is a genuine religious view, one that leads to distinctive (and idolatrous!) practices of worshipful reverence for the world around us. Reductive pantheism, on the other hand, is a philosophers' abstraction.
It is an interesting question which version of pantheism is Spinoza's. His influence on the romantics is surely due to their taking him to be a world-enhancing pantheist, and he certainly sometimes sounds like one. But it is not clear to me that he is one. Though it may be that Spinoza has managed to do both: we might say that under the attribute of extension, we have a reductive pantheism, but the availability of the attribute of thought allows for a world-enhancing pantheism.
World-enhancing pantheism is idolatrous, while reductive pantheism is just a standard atheistic metaphysics with an alternate semantics for the word "God".