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often fail to be aroused in an individual until certain
particular intellectual beliefs or ideas which； as we say； come
home to him； are touched。＇358＇ These ideas will thus be essential
to that individual's religion；which is as much as to say that
over…beliefs in various directions are absolutely indispensable；
and that we should treat them with tenderness and tolerance so
long as they are not intolerant themselves。 As I have elsewhere
written； the most interesting and valuable things about a man are
usually his over…beliefs。
＇358＇ For instance； here is a case where a person exposed from
her birth to Christian ideas had to wait till they came to her
clad in spiritistic formulas before the saving experience set
in：
〃For myself I can say that spiritualism has saved me。 It was
revealed to me at a critical moment of my life； and without it I
don't know what I should have done。 It has taught me to detach
myself from worldly things and to place my hope in things to
come。 Through it I have learned to see in all men； even in those
most criminal； even in those from whom I have most suffered；
undeveloped brothers to whom I owed assistance； love； and
forgiveness。 I have learned that I must lose my temper over
nothing despise no one； and pray for all。 Most of all I have
learned to pray！ And although I have still much to learn in this
domain； prayer ever brings me more strength； consolation； and
comfort。 I feel more than ever that I have only made a few steps
on the long road of progress； but I look at its length without
dismay； for I have confidence that the day will come when all my
efforts shall be rewarded。 So Spiritualism has a great place in
my life； indeed it holds the first place there。〃 Flournoy
Collection。
Disregarding the over beliefs； and confining ourselves to what is
common and generic； we have in the fact that the conscious person
is continuous with a wider self through which saving experiences
come；＇359＇ a positive content of religious experience which； it
seems to me； is literally and objectively true as far as it goes。
If I now proceed to state my own hypothesis about the farther
limits of this extension of our personality； I shall be offering
my own over…belief though I know it will appear a sorry
under…belief to some of youfor which I can only bespeak the
same indulgence which in a converse case I should accord to
yours。
＇359＇ 〃The influence of the Holy Spirit； exquisitely called the
Comforter； is a matter of actual experience； as solid a reality
as that of electro magnetism。〃 W。 C。 Brownell； Scribner's
Magazine； vol。 xxx。 p。 112。
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 supernatural 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 regenerative change。＇360＇
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。
＇360＇ 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 rein force 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。
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