Section 6 - Part B:

 The Psychology of Religion 

In Lesson One we considered the Universal Mind and some of the laws governing its operation. In parts of Lessons Two, Three and Four we discussed the individual Subconscious Mind and some of the laws governing its operation. 

In the course of these studies, we found that the Universal Mind is, so far as we are able to understand its workings, governed by the same laws that govern the individual Subconscious Mind. For this and a number of other reasons that have been discussed, we came to the conclusion that the individual Subconscious Mind is simply part of the one Universal Mind, linking everyone together in the realm of the Subconscious. 

Our consideration of the Universal Mind showed that it is infinitely wise and powerful. We have looked at this matter from a purely practical and scientific standpoint, avoiding anything that related to religious doctrines or controversies. Yet we are all more or less religious in our natures, and when we consider the all-powerful Universal Mind, we are immediately confronted with this question: if the Universal Mind is everywhere present, all-wise and all-powerful, just where and what is God? 

There are many ideas as to the nature of God, but here we will discuss two of them. One is the Man-God idea, and regards God as a kind of Super-Man occupying some particular place in the universe, from which place He exercises supervision over His creation. This idea finds support in a number of the Old Testament writings, which contain several accounts of Jehovah's personal appearance to certain favoured people. The student should see, for example, the account of Jehovah's appearance to Isaac, warning him not to go to Egypt, as given in Gen. xxvi. 1-5; also the incident of the burning bush recorded in Ex. iii. 1-6, in which it is said that God called to Moses who was afraid to look upon Him. These texts are typical of passages which support the occurrence of the Man-God idea in the Pentateuch (the first five books of the Old Testament). 

Yet even in the Old Testament the Man-God idea is sometimes thrown into doubt and obscurity. For instance, David said: "Whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me" (Ps. 7-10). 

The characteristic of omnipresence attributed to God in this Scripture text seems clearly to mean that He is some kind of all-pervading Spirit, Power or Mind. For it is obvious that a Man-Being cannot be everywhere present at one time. A number of other Old Testament texts are of a similar nature. 

The Nature and Personality of God 

Therefore, even in Old Testament times, there seems to have been a difference of opinion as to the nature and personality of God, just as there is a difference of opinion today. In this connection, it may be worth noting that "Jehovah" was originally the tribal God of the Jews, and the Jewish writers of the early days boasted much of His superiority over the tribal gods of other peoples. The word "Jehovah", or, rather, its Hebrew equivalent, was still used after God began to be regarded as the God of all peoples; and it may be that the apparent confusion on the subject is attributable to this blending together of early tribal traditions and the more liberal ideas that came as a part of the racial evolution. 

The Man-God idea is not so prevalent in the New Testament. St. John seems to have been the most spiritual-minded of the Gospel writers, and he gave his conception of God in the first chapter of his book, using this terse language: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and without Him was not anything made that was made. And the Word was made flesh; and dwelt among us" (John i. 1, 3, 14). 

The meaning of this text quoted from the Gospel according to St. John seems to be perfectly clear: God took the form of a man in Jesus of Nazareth. Jesus bore the same witness of himself, although he often spoke of God, or the Father, as something outside of, or at least extending beyond, his own personality. When Philip asked him to reveal the Father of whom he had so often spoken, he said: "He that hath seen me hath seen the Father; I am in the Father, and the Father in me" (John xiv. 8-10). mat was the same as saying: "I and the father are one" (John x. 30). He often declined personal credit for his works, saying: "I can of myself do nothing; but the Father that dwelleth in me, He doeth the works" (John v. 30; xiv. 10). 

Therefore, although Jesus was proclaimed as a personal manifestation of God, and so recognised himself, he realised that God's presence and power were also shown outside his body. He even gave thanks to the Father, prayed to Him, and taught his disciples to pray to Him. The well-known Lord's Prayer is addressed to "Our Father which art in heaven" (Matt. vi. 9; Luke xi. 2). 

An all-pervading Spirit, Power or Intelligence 

St. Paul also seems to have entertained the idea that God is an omnipresent Mind or Power. He told the Athenians that he was the representative of the "Unknown God" to whom they had built an altar, and of whom he said: "He is not far from each one of us: for in Him we live, and move, and have our being" (Acts xvii. 27, 28). St. Paul was addressing an audience of Greeks who regarded the Supreme Power as being divided among a number of different gods, residing in places far from the affairs of human life. Obviously, he meant to say to them that the real God of the universe is one omnipresent Power and Intelligence, showing itself in all people and sustaining all life. It is possible that he meant to say that God manifests and sustains all forms of life, for almost in the same breath he said: "He giveth to all life, and breath, and all things" (Acts xvii. 25). 

These last two texts, quoted from the founder of Christianity and from its principal New Testament exponent, are typical of many that seem to regard God as an all-pervading Spirit, Power or Intelligence, rather than as an individualized Being. The conception of God described by Jesus and St. Paul seems to be the almost universal conception of present-day Christians. It is not the purpose of Practical Psychology to engage in any controversy with those who believe in a personal God. So far as I know, there is no scientific evidence either for or against the existence of such a God. 

Yet one thing is certain: Practical Psychology has discovered the Universal Creative Mind; has traced it down to each human being; has learned some of the principal laws of its operation; and has devised ways and means with which its marvellous wisdom and power may be used in all human affairs. 

Is God Universal Mind? 

Is this Universal Mind, God? The great majority of students of Practical Psychology so regard it. I am certain that the Universal Mind is either God or the mind of God; and it makes no practical difference which of the two it is. In either case we are engulfed and filled by the mind, the wisdom, the power of God; and it does not matter whether this wonderful Presence is all of God or merely one of His attributes. 

What wonders are brought before our bewildered Objective Minds! God everywhere! God within us, operating, sustaining and renewing our bodies! God nearer to us than our closest neighbour or dearest friend! God, with all His infinite wisdom and power, ever-present, and ever-ready and willing to help us to solve our problems, succeed in our undertakings, prosper in our vocations, and attain the desires of our hearts! (Jer. xxiii. 23). Such is the high ideal of the student of Practical Psychology — to find God — to know Him, to do His will, to conform to His laws, and to enlist His marvellous wisdom and powers in solving the problems of life. 

This discussion of the nature of God is highly important in both Religion and Psychology; because Religion seeks to reconcile man with God, and Psychology seeks to know and use the powers of mind in all its manifestations, whether in man or outside of him. In both Religion and Psychology, a knowledge of God is of supreme importance in the affairs of this present life. Jesus said that if one would seek first the Kingdom of God and His righteousness, such things as food, drink and clothing would "be added" to him (Matt. vi. 33). Of course, he did not mean that a knowledge of the Kingdom of God would miraculously lay the physical things one needs in one's lap; but rather that the power and inspiration that would be drawn from a knowledge of the Kingdom would force one to do and say the things necessary to one's welfare and happiness. If this is true (and Practical Psychology also says it is), then the money-driven, worry-burdened and poverty-enthralled human race needs to find the Kingdom of God and do His righteousness more than it needs to do anything else in the world. 

Now just where is the Kingdom of God? In what direction should the seeker after it go? When the prophet Elijah fled from the wrath of Ahab, it is said that God sought to communicate with him, and the account of the affair, as told in 1 Kings, 19th chapter, may give us a clue. First there was a strong wind, but it is said God was not in the wind. Then there was a violent earthquake, but God was not in the earthquake. Next there was a fire, but God was not in the fire. After the fire, there was "a still small voice" which Elijah recognised as the voice of God. 

It should be noted that the voice was not only "small" but it was also "still". A voice that is still is a voice that is silent. Therefore, the voice that Elijah heeded was a silent voice. The message that came to him was without sound. It was a series of intuitive promptings borne into his Objective Mind from the all-embracing mind of God. In other words, the voice was within Elijah. He had gone into a state of abstraction — into the "Silence" — and the soundless voice of God delivered its message to his Objective Mind. 

Amazing Personal Experiences 

Have you ever received such a message? Have you ever sat pondering in silence, and suddenly been almost startled by the vividness of some soundless message or instruction? A great many people have had such experiences. Any such intuitive message comes into the Objective Mind in the form of a conviction that nothing can shake. You do not ask yourself, "I wonder….? "; you know. In a court of law such knowledge could not stand, for it has no foundation of proof, but in spite of the absence of proof you are more assured of its truth than of anything else. 

St. Paul asked the Corinthians: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. iii. 16). Jesus said to the Samaritan woman at the public well that "God is a Spirit" (John iv. 24). He often spoke of the Kingdom of God, and once told where it is. He said: The Kingdom of God is within you" (Luke xvii. 21). The Kingdom of God is within the individual human mind; and one who would seek the Kingdom must seek within himself. The glory, power and happiness of the Kingdom are within the human mind, where also dwells the King. 

In earlier Lessons of this Course, we have given much thought to the Subconscious Mind, and have considered different ways and means of inducing it to help us to make our lives what we want them to be. We have seen that it is has marvellous wisdom and power, but that in the affairs of life it acts only when first acted upon by a suggestion or image from the Objective Mind. It is like a mirror, reflecting back into objective existence the things and conditions that are suggested to it. Or, if we compare the Objective Mind to a father, then the Subconscious Mind may be compared to the mother, bearing what the father begets. 

The Divine Name 

The traditional explanation of the origin of the divine name "Jehovah" carries us back into the remote past to a time when an ancient people used the word "Yahweh" to designate God. This word is thought to be derived from the Hebrew verb "to be". The name gives evidence of the eternal nature of God. The author of these Lessons, however, prefers to think that the divine name recognises the Mother Principle in the Deity as well as the Father-Principle. The word passed through several changes, and finally became "Jehovah", the God of Judaism. 

In any case, whether the divine name recognises the eternal nature of the God-Mind or its dual sexual nature, the fact remains that we find this same duality in the human mind — the active, planning, reasoning and productive Objective and Subjective Minds, and the receptive, suggestible and creative Subconscious Mind. If the author is correct in his assumption that the God-Mind is both male and female in its nature, then it is easy to imagine the created universe to have come into existence through plans and images given to the Mother Principle of the God-Mind by the Father-Principle. 

Speaking from a religious standpoint, then, our Subconscious Minds are individual parts of the Mother Principle of the God-Mind, and our Objective and Subjective Minds are parts of the Father-Principle of the God-Mind. The Mother Principle is infinitely able to conceive and bear; but the Father Principle, as shown in the human Objective Mind, is limited in its ability to produce. It seems that this limitation of the Objective Mind is based upon its failure to realise its power. In Religion this limitation is called lack of faith. In Psychology it is called lack of Realisation. 

Jesus said if one had faith, even so small as a grain of mustard-seed, he could command seemingly impossible things to be done, and they would be done (Matt. xvii. 20). Again, he said: "All things are possible to him that believeth" (Mark ix. 23). Again, he said if one would command a certain thing to be accomplished, "and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith" (Mark xi. 23). 

Therefore, Religion and Psychology are agreed that the heaviest handicap of human beings is lack of faith — lack of a realisation that they can "have whatsoever he saith". In the last scientific analysis, this lack of faith is based upon people's failure to realise that within their mentality lives the Father-Principle of the Universal God-Mind, as well as the Mother Principle, and that their mental power to produce is co-equal with their mental power to conceive and create. 

Here lies the explanation of the remarkable personality and power of Jesus. He recognised his oneness with the Father. His faith or realisation of this point amounted to what would have seemed an egotistic and foolhardy assurance in an ordinary human being. "I and the ‘Father’ are one". This is equivalent to saying: "I am God". It was true too. Jesus realised that anyone else was capable of doing the same things he did, for he said: "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do" (John xiv. 12). 

The Power of Believing 

So far as I am aware from my long study of Religion and Psychology, no man other than Jesus has ever recognised himself as God. This probably accounts for the fact that no one else has ever done so many remarkable things. But others have done somewhat similar things; and in every case they have been men and women who regarded themselves as agents of God, commissioned and empowered by Him. Such a belief is only one degree removed from a belief in one's unity with God. It induces the one who thinks about it to believe that the things he commands to be accomplished will be accomplished; but the belief is not so strong and unwavering as in the case of one who realises that he is exercising the powers and prerogatives of God in his own right and by reason of his own God-functions. This difference of belief, or realisation, accounts for the fact that while others have done some wonderful things, none of them has been so prolific or spectacular in doing these things as was Jesus. 

Theology is the scientific part of Religion, in so far as Religion has been reduced to a science. And "theology, as its name indicates, is the study of God (from Greek theos, God; logos, word). Since the dawn of human reason man has recognised the existence of a Supreme Intelligence, and Religion represents his efforts to approach that Supreme Intelligence more closely and draw upon it for a fulfilment of his needs and desires. In Psychology, as in Religion, the centre of everything is the Supreme Intelligence, or Universal Mind, and the principal aim of both Religion and Psychology is to give the individual a better knowledge of the Supreme Intelligence, and to teach him how to draw upon that great Source for "what things soever" he desires (Mark xi. 24). Religion, however, is largely a matter of intuition and "feeling". It has often been said that Religion is a matter of the heart, and not of the head. Both Religion and Psychology, however, know that the heart, literally speaking, is a muscular blood-pump incapable of comprehending or knowing anything. They know, also, that the "heart" sometimes referred to as the seat of love and Religion is in fact a phase or part of the mind. Psychology has gone into this matter in the light of scientific discovery, with a view to learning the real truth, and devising simple ways and means by which men and women can apply that truth and make themselves free — free from poverty, sickness, worry, fear and unhappiness. Jesus said to some of his disciples: "If ye continue in my word — ye shall know the truth, and the truth shall make you free" (John viii. 31-32). 

Religion and Psychology Harmony 

Some people regard Psychology as an enemy of Religion, but they are people who have never taken the trouble to find out just what Psychology is. I think what has already been said so far makes it clear that touching the all-important subject of God, Religion and Psychology are substantially in harmony with each other. Moreover, so far as the affairs of this present life are concerned, they are seeking the same things — more abundant life, peace, happiness, righteousness and love. 

It should be remembered that in this Course of study we are making a practical application of Psychology solely to the affairs of this present life. We are not trying to work out a new system of Religion. Moreover, the very nature of the work excludes many things covered by Religion. Such doctrinal matters as the Trinity, the Immaculate Conception, Predestination, Apostolic Succession, Vicarious Atonement, Heaven, Hell, Paradise and Life After Death, which are entirely outside the scope of our work, are left to Religion — where they more properly belong. 

Psychology realises the need for Religion, and knows that nothing else can take its place. It is the only point of contact between the masses and the higher things of life without which none of life would be worth living. Without Religion, the race would become a soulless and degenerate race, without God and without hope. Therefore, Psychology is the friend of Religion, rather than its enemy. It seeks to help Religion, and not to hinder it; to glorify it, rather than to belittle it; to aid it, and not to take its place. 

It has sometimes been said that Psychology strips Jesus of his "Divinity". But it does not. It agrees with him that he was an incarnation in human form of God the Father. He said: "Believe me that I am in the Father, and the Father in me" (John xiv. 11). And Psychology believes him. 

Psychology, being a science dealing only with facts for which it has the evidence, knows nothing about any divine plan for sending Jesus into the world, save only that it finds all things to be parts of a divine plan. It does know, through a study of his recorded works and teachings, that "Never man Spake like this man" (John vii. 46). It finds him to have been abundantly filled with the wisdom and power of the God-Mind, as no man was ever filled before or since. In short, Practical Psychology is Christian Psychology; for it recognises in Jesus of Nazareth the highest and best manifestation of the God-Mind that has ever been clothed with human form. Strange as it may seem, Practical Psychology is also Jewish Psychology; for the prophets of Israel were also wonderful Psychologists, who expressed in their lives and works a large measure of the God-Mind. Moreover, the Hebrew race gave the world the religious setting necessary for the establishment of Christianity, and also produced Jesus of Nazareth, the God-man, without whose life, works and death there could have been no Christian Religion. 

The work that Practical Psychology is now doing may eventually be done by Religion. The churches may become centres of teaching in which the people can learn not only the requirements necessary to prepare themselves for any life that there may be beyond the grave, but also the simple laws of life and thought that will bring them more abundant happiness on this side of the grave. Of course, the coming of that happy state of things would make it necessary to greatly enlarge and multiply the churches, and to enlist the services of many more preachers and teachers than are at present employed. For practically the entire population would then go regularly to church, and hate, vice and sin would be largely supplanted by love, virtue and righteousness. 

Practical Solutions to Practical Problems 

And now let us make a practical application of this Lesson. Have you any problem that is yet unsolved? Is your one supreme desire still unsatisfied? Do you still come short of achieving the thing you wish to achieve? If you must answer "Yes" to any one or more of these questions, then take yourself to a quiet place — in your room or office, in your church or chapel, in the woods or on the hills — and spend some time in bringing yourself to a realisation that the Universal Mind is all about you and within you, waiting and listening to hear and answer your appeal. Then in thought and word tell the Universal Mind your great problem or supreme desire, and ask for a solution of the problem or a fulfilment of your wish. Make such thought a habit of your daily life — preferably at the same time each day. If you find it impossible to go into seclusion during the day, then go to sleep at night in the manner I have described here. 

Think often and intently of your oneness with the great Universal Mind. Try to realise more and more each day that you are a manifestation of the great Universal Mind, and that its wisdom and power live within you. Say to yourself often and in all seriousness: "I am one with the Infinite God of Life, of Power, of Wisdom and Plenty". These attitudes of mind may be difficult and awkward at first; but the more you school yourself to them, the easier and more natural will they become. 

Dare to say to yourself: "I am infinite in wisdom, limitless in power, and able to command and receive whatever I desire". It will take time and practice to come to a deep and abiding realisation of this supreme and all-conquering truth. Nevertheless, assert it as often as possible, in the quiet moments and on the noisy street, in the stress and turmoil of the day and in the silence of your bedroom at night. Do not stop at simple assertion. Carry yourself with a godly bearing. Be courageous. 

Face every event and the whole future with a calm and dignified assurance of your infinite power. Measure all your acts by this great realisation. Whatever position in life you may occupy, the people with whom you are associated will soon begin to realise your power. Events will soon begin to mould themselves for your advancement. Other people with whom you are not now associated will discover you. The circle of your friendships will widen, and better friends will come to you. Your environment will change, your income will increase, and the reins of your destiny will come into your own hands. In short, by cultivating this attitude of mind you will find the Kingdom of God and its righteousness, where all things necessary to your happiness will be given to you.

You can also use the ticking of your clock in applying this, Lesson. In addition to the other things I have suggested, go to sleep at night hearing the ticking of the clock say: "The Universal Mind is dwelling in me — The Universal Mind is dwelling in me". This will help you forward to the final realisation of your ultimate goal, beyond which there is nothing further to be achieved this side of the grave. If you should attain that goal, you will no longer need formulae. You will then unerringly do, say and think the right things, everything you undertake will prosper, and all your needs will be supplied as they arise. 

Avoid all appearance of vanity. Do not mistake a haughty bearing for a godly bearing. Do not boast. Do not talk about your realisation or power. If you need to talk about these things, it is because you have not attained them. When you come to the realisation to which I am here striving to bring you, it will be unnecessary for you to tell anyone about it. It will be apparent to everyone you meet. 

Be friendly. Scatter sunshine. Be interested in all types of people and all kinds of human affairs. Give much loving personal service — not occasionally, but at every opportunity. Give as freely as you receive — give substantially, of your time, of yourself. In service there is mastery; in giving there is wealth. "Whosoever will be great among you, shall be servant of all" (Mark x. 43-44). 

"Finally, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phil. iv. 8).