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But this presented no difficulty, since we are not here so much concerned with the philosophical idea of Ground, with the idea of God as transcendent, as with the immanent relation between God and His world. The modern thought of nature and of human experience demands that relationship at every point, without regard to time or space. Yet to find God in everything, is not to conclude that one finds only God. The experiences of the inner life are the severest tests. For if we are able to maintain the reverential attitude of sonship we may enter into the divine love with all joy, yet avoid the pitfalls of mysticism. Finally, we betray our real belief by what we do. To trust, to be profoundly faithful, is indeed to show that the divine immanence is a reality in our lives. By its fruits shall the degree of our love be known.

The adjustment of the inner life to the thought of God is thus the first great step in the present inquiry. The mere argument, the theory of the divine immanence, is secondary. The essential is the attitude we adopt, the effect upon conduct. Unless we make this profoundest of all adaptations, we cannot expect to enter into the fulness of the other two great relationships, the adjustment to nature and to man. To regard nature, for example, in the light of the divine immanence is to take a vastly different view from that of ordinary thinking.