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He is a pantheist, a mystic, and a visionary, with what would seem a literal and living faith in many gods, though strongly prepossessed in favor of the ancient divinities of the Gael, now long since in exile. Impressive and striking by a certain spiritual integrity, so to say, "Æ" unites gifts and faculties seldom combined.
These are: whether on Hegelian principles immortality is to be conceived as a continuance of individual existence on the art of particular spirits, or only as the eternity of the universal reason; whether by the God-man the person of Christ is to be understood, or, on the other hand, the human species, the Idea of Humanity; whether personality belongs to the Godhead before the creation of the world, or whether it first attains to self-consciousness in human spirits, whether Hegel was a theist or a pantheist, whether he teaches the transcendence or the immanence of God.
This division between the two points of view is vital; because the turn of the nineteenth century was a very sharp one; by it we have reached the rapids in which we find ourselves to-day. Meredith really is a Pantheist. You can express it by saying that God is the great All: you can express it much more intelligently by saying that Pan is the great god.
The will and the intelligence seek opposite ends: that we may absorb the world into ourselves, appropriate it to ourselves, is the aim of the will; that we may be absorbed into the world, that of the intelligence. Opposite ends? are they not rather one and the same? No, they are not, although they may seem to be so. The intelligence is monist or pantheist, the will monotheist or egoist.
But he was not, in any strict sense of the word, a Pantheist, though he regarded the Logos as an emanation from the Eternal, and the kosmos, the ordered world, as in some way emanating from the Logos.
The Stoic was nominally a pantheist, but he seems to have oscillated between a spiritual and a materialist explanation of the universal being. The monist system that prepared the soil for monophysitism and constantly fostered its growth was Neo-Platonism.
No nation is warmer than the Scotch in worship of its heroes when dead and buried: one perfervid enthusiast says of the former "Atheist, Deist, and Pantheist": "Carlyle is gone; his voice, pure as the naked heavens, majestic, free, will be heard no more": the Scotsman newspaper writes of him as "probably the greatest of modern literary men;... before the volcanic glare of his French Revolution all Epics, ancient and modern, grow pale and shadowy,... his like is not now left in the world."
Phoebus is, that his system has been tried and has failed, and under conditions more favorable than are likely to exist again; the worship of Nature ended in the degradation of the human race." "But Mr. Phoebus cannot really believe in Apollo and Venus," said Lothair. "These are phrases. He is, I suppose, what is called a Pantheist." "No doubt the Olympus of Mr.
Thus the pantheist is forced to speak of God in all things as if he were in a box. Thus the evolutionist has, in his very name, the idea of being unrolled like a carpet. All terms, religious and irreligious, are open to this charge. The only question is whether all terms are useless, or whether one can, with such a phrase, cover a distinct idea about the origin of things.
Christianity was a new thing in Asia, but there never was a time when the Druids of Britain held not its doctrines." St. Though he believed in an efficient creatorship, he held that matter is eternal. Ideas are also eternal, but the world is generated. He was not a Pantheist, as he clearly placed God outside of, or above, the universe.
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