ife; 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.]

There is, after all, a profound distinction between creating and
becoming. Theosophy undertakes to explain for us how "the One beyond all
thought and all speech" has become us and our universe. It attempts also
to provide a way by which we, who are entangled, to our pain and sorrow,
in the web of things thus woven, may escape from it and lose ourselves
again in the One. It takes the wheel for its symbol in more senses than
one. Everything is a turning and returning and we ourselves are bound
upon the wheel, carried down or up and finally to be set free, only by
the acceptance of a certain discipline of life.

Theosophy, then, is both speculative and practical. Its speculations
take an immense range necessarily; it is no simple thing to follow the
One from the depths of His hidden existence to our earth-born lives and
the forces which flow about them. Only an expert deeply versed in
Eastern literature would be able to say whether