Amshaspands, or supreme spirits, and of the Izeds, or secondary spirits,
as well as of the Fereurs, or divine ideas to the impersonal Unity,
seems to be rather that of emanations, than parts of a Whole. Again, if
it be true that, according to the Zend Avesta, the conflict of light and
darkness will ultimately cease, and Ahriman with his demons be
annihilated, it is obvious that this implies a beginning and an end,
with a process originating in the one, and consummated in the other. But
such a process, though most actual on the finite scale, and joyfully or
painfully real to us, contemplating, as we do only infinitesimal parts
of the Universe, and always under the forms of time and space, is yet
incongruous and incommensurate with the thought of one All in All,
unlimited by time or space, and whose lifetime is an Eternal Now. Thus
true Pantheism takes the Universe, as it is, in its infinity; regards it
as without beginning or end; and worships it. Not that Pantheism denies
the existence of evil or is unmoved by the struggle between evil and
good, or is uninspired by faith in the reiterated triumph of good
wherever the local conflict arises. But it insists that evil is relative
to the finite parts of the Universe in their supposed isolation, and
cannot possibly affect the Eternal All. It allows of no creation or
emanation which would put any part of the "wondrous Whole" in opposition
to, or separation from, the Eternal. But from its point of view all
change, evolution, progress retrogression, sin, pain, or any other good
or evil is local, finite, partial; while the infinite coordination of
such infinitesimal movements make one eternal peace.

[Sidenote: Pantheism in Ancient Egypt]

[Sidenote: Permanent Effects of Prehistoric Animism.]

[Sidenote: Isis, according to Plutarch.]