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the thought of self to a distinctively higher realm。 。 。 。 For
example； if the lower self be nervous； anxious； tense； one can in
a few moments compel it to be calm。 This is not done by a word
simply。 Again I say； it is not hypnotism。 It is by the exercise
of power。 One feels the spirit of peace as definitely as heat is
perceived on a hot summer day。 The power can be as surely used
as the sun s rays can be focused and made to do work； to set fire
to wood。〃 The Higher Law； vol。 iv。 pp。 4； 6； Boston； August；
1901。
God is the natural appellation； for us Christians at least； for
the supreme reality； so I will call this higher part of the
universe by the name of God。＇361＇ We and God have business with
each other； and in opening ourselves to his influence our deepest
destiny is fulfilled。 The universe； at those parts of it which
our personal being constitutes； takes a turn genuinely for the
worse or for the better in proportion as each one of us fulfills
or evades God's demands。 As far as this goes I probably have you
with me； for I only translate into schematic language what I may
call the instinctive belief of mankind： God is real since he
produces real effects。
＇361＇ Transcendentalists are fond of the term 〃Over…soul；〃 but as
a rule they use it in an intellectualist sense； as meaning only a
medium of communion。 〃God〃 is a causal agent as well as a medium
of communion； and that is the aspect which I wish to emphasize。
The real effects in question； so far as I have as yet admitted
them； are exerted on the personal centres of energy of the
various subjects； but the spontaneous faith of most of the
subjects is that they embrace a wider sphere than this。 Most
religious men believe （or 〃know；〃 if they be mystical） that not
only they themselves； but the whole universe of beings to whom
the God is present； are secure in his parental hands。 There is a
sense； a dimension； they are sure； in which we are ALL saved； in
spite of the gates of hell and all adverse terrestrial
appearances。 God's existence is the guarantee of an ideal order
that shall be permanently preserved。 This world may indeed； as
science assures us； some day burn up or freeze； but if it is part
of his order； the old ideals are sure to be brought elsewhere to
fruition； so that where God is； tragedy is only provisional and
partial； and shipwreck and dissolution are not the absolutely
final things。 Only when this farther step of faith concerning
God is taken； and remote objective consequences are predicted；
does religion； as it seems to me； get wholly free from the first
immediate subjective experience； and bring a REAL HYPOTHESIS into
play。 A good hypothesis in science must have other properties
than those of the phenomenon it is immediately invoked to
explain； otherwise it is not prolific enough。 God； meaning only
what enters into the religious man's experience of union； falls
short of being an hypothesis of this more useful order。 He needs
to enter into wider cosmic relations in order to justify the
subject's absolute confidence and peace。
That the God with whom； starting from the hither side of our own
extra…marginal self； we come at its remoter margin into commerce
should be the absolute world…ruler； is of course a very
considerable over…belief。 Over…belief as it is； though； it is an
article of almost every one's religion。 Most of us pretend in
some way to prop it upon our philosophy； but the philosophy
itself is really propped upon this faith。 What is this but to say
that Religion； in her fullest exercise of function； is not a mere
illumination of facts already elsewhere given； not a mere
passion； like love； which views things in a rosier light。 It is
indeed that； as we have seen abundantly。 But it is something
more； namely； a postulator of new FACTS as well。 The world
interpreted religiously is not the materialistic world over
again； with an altered expression； it must have； over and above
the altered expression； a natural constitution different at some
point from that which a materialistic world would have。 It must
be such that different events can be expected in it； different
conduct must be required。
This thoroughly 〃pragmatic〃 view of religion has usually been
taken as a matter of course by common men。 They have
interpolated divine miracles into the field of nature； they have
built a heaven out beyond the grave。 It is only
transcendentalist metaphysicians who think that； without adding
any concrete details to Nature； or subtracting any； but by
simply calling it the expression of absolute spirit； you make it
more divine just as it stands。 I believe the pragmatic way of
taking religion to be the deeper way。 It gives it body as well
as soul； it makes it claim； as everything real must claim； some
characteristic realm of fact as its very own。 What the more
characteristically divine facts are； apart from the actual inflow
of energy in the faith…state and the prayer…state； I know not。
But the over…belief on which I am ready to make my personal
venture is that they exist。 The whole drift of my education goes
to persuade me that the world of our present consciousness is
only one out of many worlds of consciousness that exist； and that
those other worlds must contain experiences which have a meaning
for our life also； and that although in the main their
experiences and those of this world keep discrete； yet the two
become continuous at certain points； and higher energies filter
in。 By being faithful in my poor measure to this over…belief； I
seem to myself to keep more sane and true。 I CAN； of course； put
myself into the sectarian scientist's attitude； and imagine
vividly that the world of sensations and of scientific laws and
objects may be all。 But whenever I do this； I hear that inward
monitor of which W。 K。 Clifford once wrote； whispering the word
〃bosh！〃 Humbug is humbug； even though it bear the scientific
name； and the total expression of human experience； as I view it
objectively； invincibly urges me beyond the narrow 〃scientific〃
bounds。 Assuredly； the real world is of a different
temperamentmore intricately built than physical science allows。
So my objective and my subjective conscience both hold me to the
over…belief which I express。 Who knows whether the faithfulness
of individuals here below to their own poor over…beliefs may not
actually help God in turn to be more effectively faithful to his
own greater tasks？