But Theosophy and kindred cults have gone farther, since Pantheism itself must go farther. Directly you have identified creation and the creative power so intimately as Pantheism does, then you are under bonds, if you have any curiosity at all or any speculative force, to try to explain the ways in which a God, who is just to begin with all that there is, has managed to reveal Himself in such an infinitude of minute and sometimes ungodlike ways. So Pantheism has its own scheme, not of creation, for there is no place in Pantheism for creation, but rather of emanation. Eastern thought substitutes for the cosmogony of the Old Testament which simply carries the world back to a creative God and seeks to go no farther, and for the methods of Western science which carries creation back to ultimate force and is unable to go any farther, an entirely different system. _How the One Becomes the Many_ A paragraph in Mrs. Besant's "The Ancient Wisdom" (page 41) may help us here. "Coming forth from the depths of the One Existence, from the One beyond all thought and all speech, a Logos, by imposing on Himself a limit, circumscribing voluntarily the range of His own Being, becomes the manifested God, and tracing the limiting sphere of His activity thus outlines the area of His universe. Within that sphere the universe is born, is evolved, and dies; it lives, it moves, it has its being in Him; its matter is His emanation; its forces and energies are currents of His life; He is immanent in every atom, all-pervading, all-sustaining, all-evolving; He is its source and its end, its cause and its object, its centre and circumference; it is built on Him as its sure foundation, it breathes in Him as its encircling space; He is in everything and everything in Him. Thus have the Sages of the Ancient Wisdom taught us of the beginning of the manifested worlds." It is not, of course, fair to say that here is something entirely different from the line of Western scientific and philosophic thought or wholly alien to elements in modern Christianity.[65] The real problem of modern Theism is to connect what science discovers with what faith assumes. The broader generalization of science resolves action and existence into the unities of an underlying and self-conserving force which grows more and more subtle and tenuous as we follow it from molecules to atoms, from atoms to eons and electrons, and even discern beneath these something more impalpable than themselves, and there must be some way in which a creative power conceived by faith in terms of personality has released the forces which have built themselves into the universe. The difference is, however, that Christian Theism refuses completely to identify God and His universe. [Footnote 65: Indeed this is a better commentary on the prologue to the Gospel of John and certain passages of Colossians than most of the orthodox theologies, and the self-limitation of God is the key to the moral freedom of the individual.]