Deity, Immanent, Transcendent

In a system in which a deity is conceived as monotheistic and transcendent, creator, creating, and creature are distinct.  In contrast, those distinctions collapse if a deity is conceived as pantheistic and immanent.  Instead, they are often replaced by a distinction that can most generally be characterized as inner-outer.  For example, in Spinoza's system, the contrast is of 'Nature Naturing' vs. 'Nature Natured'; in Schopenhauer's, Will vs. Representation; in Nietzsche's, Dionysian vs. Apollonian; and in Bergson's, Elan Vital vs. Matter.  Now, in the latter three, the second of each pair is conceived as ontologically inferior in some respect: illusory, by Schopenhauer and Nietzsche, degenerate, by Bergson.  But, for Spinoza, they are each divine aspects, so Nature Natured, as the object of Reason, can constitute adequate Knowledge.  Still, Spinoza shares with the others a significant shortcoming--no explanation of how a unitary force becomes multiple, whether real or sub-real.  This is not a shortcoming exclusive to this theological variation; lacking in all the traditional varieties is an explanation for why a presumably perfect deity creates beyond itself in the first place.  So, that question remains unresolved in the efforts to distance Theology from the Medieval Dualism that continues to influence Philosophy.