This has been one of the most widely diffused and persistent forms of human thought on this whole subject. It has been for thousands of years not only the philosophy, but the religion of India, and, to a great extent, of China. It underlies all the forms of Greek philosophy. It crept into the Church, concealed under the disguise of Scriptural terminology, in the form of Neo-Platonism. It was constantly reappearing during the Middle Ages, sometimes in a philosophical, and sometimes a mystical form. It was revived by Spinoza in the seventeenth century, and subsequently became dominant in the philosophy and literature of Europe. It is coming up again. Some distinguished naturalists are swinging round from one pole to the opposite; from saying there is no God, to teaching that everything is God. Sometimes, one and the same book in one half teaches materialism, in the other half idealism: the one affirming that everything is matter, the other that matter is nothing, but that everything is mind, and mind is God.

The leading principles of the Pantheistic theory are,—(1.) That there is an Infinite and Absolute Being. Of this Being nothing can be affirmed but actuality. It is denied that it is conscious, intelligent, or voluntary. (2.) It is subject to the blind necessity of self-evolution or development. (3.) This development being necessary is constant; from everlasting to everlasting. According to the Braminical doctrine, indeed, there are successive cycles of activity and repose, each cycle being measured by countless milliards of centuries. According to the moderns, self-evolution being necessary, there can be no repose, so that Ohne Welt kein Gott. (4.) The Finite is, therefore, the existence form of the Infinite; all that is in the latter for the time being is in the former. All that is possible is actual. (5.) The Finite is the Infinite, or, to use theistic language, the World is God, in the sense that all the world is and contains is the form in which God, at each successive moment, exists. There is no power, save only the power manifested in the world; no consciousness, intelligence, or voluntary activity, but in finite things, and the aggregate of these is the power, consciousness, intelligence, and activity of God. What we call sin is as much a form of God's activity as what we call virtue. In other words, there is no such thing as free agency in man, no such thing as sin or responsibility. When a man dies he sinks into the abyss of being as a drop of water is lost in the ocean. (6.) Man is the highest form of God's existence. God is incarnate in the human race. Strauss says, that what the Church teaches of Christ is not true of any individual man, but is true of mankind. Or, as Feuerbach more concisely expresses it, "Man alone is our God." The blasphemy of some of the German philosophers on this subject is simply unutterable. In India we see the practical operation of this system when it takes hold on the people. There the personification of the Infinite as evil (the Goddess Kala) is the most popular object of worship.