matter of course to be “one and only” and to be “infinite”; and the notion of many finite gods is one which hardly anyone thinks it worth while to consider, and still less to uphold. Nevertheless, in the interests of intellectual clearness, I feel bound to say that religious experience, as we have studied it, cannot be cited as unequivocally supporting the infinitist belief. The only thing that it unequivocally testifies to is that we can experience union with something larger than ourselves and in that union find our greatest peace. Philosophy, with its passion for unity, and mysticism with its monoideistic bent, both “pass to the limit” and identify the something with a unique God who is the all-inclusive soul of the world. Popular opinion, respectful to their authority, follows the example which they set.
Meanwhile the practical needs and experiences of religion seem to me sufficiently met by the belief that beyond each man and in a fashion continuous with him there exists a larger power which is friendly to him and to his ideals. All that the facts require is that the power should be both other and larger than our conscious selves. Anything larger will do, if only it be large enough to trust for the next step. It need not be infinite, it need not be solitary. It might conceivably even be only a larger and more godlike self, of which the present self would then be but the mutilated expression, and the universe might conceivably be a collection of such selves, of different degrees of inclusiveness, with no absolute unity realized in it at all. Thus would a sort of polytheism return upon us—a polytheism which I do not on this occasion defend, for my only aim at present is to keep the testimony of religious experience clearly within its proper bounds. [Compare here .]
Upholders of the monistic view will say to such a polytheism (which, by the way, has always been the real religion of common people, and is so still today) that unless there be one all-inclusive God, our guarantee of security is left imperfect. In the Absolute, and in the Absolute only, all is saved. If there be different gods, each caring for his part, some portion of