398
THE VARIETIES OF RELIGIOUS EXPERIENCE
The further limits of our being plunge, it seems to me, into an
altogether other dimension of existence from the sensible and merely
“understandable” world. Name it the mystical region, or the super-
natural region, whichever you choose. So far as our ideal impulses
originate in this region (and most of them do originate in it, for we
find them possessing us in a way for which we cannot articulately
account), we belong to it in a more intimate sense than that in
which we belong to the visible world, for we belong in the most
intimate sense wherever our ideals belong. Yet the unseen region
in question is not merely ideal, for it produces effects in this world.
When we commune with it, work is actually done upon our finite
personality, for we are turned into new men, and consequences in
the way of conduct follow in the natural world upon our regenera-
tive change.
1
But that which produces effects within another reality
must be termed a reality itself, so I feel as if we had no philosophic
excuse for calling the unseen or mystical world unreal.
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.
2
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 con-
stitutes, 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
1
That the transaction of opening ourselves, otherwise called prayer, is a perfectly definite
one for certain persons, appears abundantly in the preceding lectures. I append another
concrete example to reinforce the impression on the reader’s mind: —
“Man can learn to transcend these limitations [of finite thought] and draw power and
wisdom at will. . . . The divine presence is known through experience. The turning to a
higher plane is a distinct act of consciousness. It is not a vague, twilight or semi-conscious
experience. It is not an ecstasy; it is not a trance. It is not super-consciousness in the Vedantic
sense. It is not due to self-hypnotization. It is a perfectly calm, sane, sound, rational, common-
sense shifting of consciousness from the phenomena of sense-perception to the phenomena
of seership, from 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.
2
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.
CONCLUSIONS
399
into schematic language what I may call the instinctive belief of
mankind: God is real since he produces real effects.
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 sub-
jects, 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,