The part of the Bible that brings hope, that brings assurance, that part of it that makes it what it is, describes you and me and our relationship to a transcendence— it is our silent partnership with an invisible power which existed before we got here and which will remain forever.

Jesus, the most inspired of all prophets, I think, said “I say that ye are Gods, and every one of you sons of the most high”—he said, “know ye not that ye are the sons of the living God.”

Now Jesus located God God and took away all barriers and said—“I and the Father are one.” There is a transcendence in there. Probably no other man has described that transcendence as well, next to Jesus, as our own great philosopher, Ralph Waldo Emerson. Emerson begins the greatest series of essays ever written, when he said: “There is one mind common to all individual men. Every man is an inlet to the same and to all of the same.” That is a great claim. No other two men ever lived that I am familiar with, who made the great claims that Jesus made, in a simple way, or the great claims that Emerson made in what we will call a philosophical way. Jesus said, look about you because the kingdom of God is at hand—Emerson said, I believe in a spiritual universe, transparent through the physical.

They were saying the same things—we are surrounded by a spiritual universe, transparent through the physical, and everything in the physical universe symbolizes the spiritual. It is a very interesting thing. The universe is a spiritual system. Every organ of our body is a symbol of a divine idea that pulsates through the universe and emanates from the heart and mind of God.

Now let’s think of the claims, or some of them, that Jesus made about God and as he made them, he turned around and said—you are the same. This is the truth about you, he said, I and the Father are one—we are not separated— all that the Father hath is mine, it is mine now —he multiplied the fishes, he multiplied the loaves...Jesus looked around, saw a little boy with a little piece of bread and a few fish—he used that as a symbol of divine substance and he used the mind of the little boy who looked out through eyes that were not glazed with experience, sophistication, indifference and skepticism, and said, “come over here,” and he broke the little piece of bread and the little bit of fish and he gave thanks and the multitude was fed. He knew he could do it, and he chose the only one in the group who also knew—a child—we should never desert the spontaneity of that child-like innocence which hasn’t learned to be afraid of God or man, and stands upright in the integrity of its own being. It hasn’t learned how bad it is and when it learned, became hypnotized.

Jesus said, whatsoever things the son seeth the father do, that doeth the son also. Religious Science is based on this relationship of man with God—first, last and all the time. We have nothing to sell to you, but to give you back to yourself insofar as we can—we have nothing to persuade any living soul or other than that he is a living soul, born of eternal day and made in the image of God to traverse a heavenly way. Jesus stilled the waves by a divine command which emanated from that transcendence in him and which enabled him to say: “Before Abraham was, I am. Destroy this body and that which I am will raise up another like unto it.” Jesus was able to say, of that thing in him, which he said is in everyone, “Go thy servant, liveth.”

Religious Science is based on the assumption that there is a divine command or a divine affirmation which man may use, which is transcendent of man. Isn’t it an interesting thing to stop and consider—without splitting one’s personality—that there could be something in me with which I am so intimately related that it is what I am, which is transcendent, emanating from a supreme source, forever one with the eternal heart of God and the eternal mind and intelligence in the universe—so that everyone could say this and believe it and use it every day?

Religious Science has absolutely no excuse for cluttering the earth with another philosophy or another religion unless something dynamic, creative and transcendent emanates from it, that elevates the human to the divine without dragging the divine to human levels.

Religious Science demands that every person who believes in it proves what he believes—he has to do it. The world is full of empty sayings, of false philosophies, of pseudo sciences. Religious Science, I believe, is given to the world to synthesize science and philosophy and religion, and show that the ultimate source and cause of every effect is universal and identical and present everywhere. How do we know unless we try? You, you, you—must interpret the universe—as no one else can do it for you.

It is a sweet philosophy, a beautiful thought, we love to hear about it—but believe me we have to be stirred into action—we have to move out upon the sea of indifference and skepticism and coldness and put the whole thing together. It is our privilege, our duty to ourselves, to the world, that we shall prove the transcendence that is within us, that we shall find that level of consciousness which stills the wind and the waves—you have it and I have it. You are wonderful, and I guess I am wonderful too—we are wonderful.