History and the Life of the Spirit : Part 2

The Life of the Spirit and the Life of Today
by Evelyn Underhill

(Page 3 of 14)

When the living spirit in us thus meets the living spirit of the past, our time-span is enlarged, and history is born and becomes contemporary; thus both widening and deepening our vital experience. It then becomes not only a real mode of life to us; but more than this, a mode of social life. Indeed, we can hardly hope without this re-entrance into the time stream to achieve by ourselves, and in defiance of tradition, a true integration of existence. Thus to defy tradition is to refuse all the gifts the past can make to us, and cut ourselves off from the cumulative experiences of the race. The Spirit, as Croce reminds us, is history, makes history, and is also itself the living result of all preceding history; since Becoming is the essential reality, the creative formula, of that life in which we find ourselves immersed.

It is from such an angle as this that I wish to approach the historical aspect of the life of Spirit; re-entering the past by sympathetic imagination, refusing to be misled by superficial characteristics, but seeking the concrete factors of the regenerate life, the features which persist and have significance for it - getting, if we can, face to face with those intensely living men and women who have manifested it. This is not easy. In studying all such experience, we have to remember that the men and women of the Spirit are members of two orders. They have attachments both to time and to eternity. Their characteristic experiences indeed are non-temporal, but their feet are on the earth; the earth of their own day. Therefore two factors will inevitably appear in those experiences, one due to tradition, the other to the free movements of creative life: and we, if we would understand, must discriminate between them. In this power of taking from the past and pushing on to the future, the balance maintained between stability and novelty, we find one of their abiding characteristics. When this balance is broken - when there is either too complete a submission to tradition and authority, or too violent a rejection of it - full greatness is not achieved.

In complete lives, the two things overlap: and so perfectly that no sharp distinction is made between the gifts of authority and of fresh experience. Traditional formulæ, as we all know, are often used because they are found to tally with life, to light up dark corners of our own spirits and give names to experiences which we want to define. Ceremonial deeds are used to actualize free contacts with Reality. And we need not be surprised that they can do this; since tradition represents the crystallization, and handling on under symbols, of all the spiritual experiences of the race.

Therefore the man or woman of the Spirit will always accept and use some tradition; and unless he does so, he is not of much use to his fellow-men. He must not, then, be discredited on account of the symbolic system he adopts; but must be allowed to tell his news in his own way. We must not refuse to find reality within the Hindu's account of his joyous life-giving communion with Ram, any more than we refuse to find it within the Christian's description of his personal converse with Christ. We must not discredit the assurance which comes to the devout Buddhist who faithfully follows the Middle Way, or deny that Pagan sacramentalism was to its initiates a channel of grace. For all these are children of tradition, occupy a given place in the stream of history; and commonly they are better, not worse, for accepting this fact with all that it involves. And on the other hand, as we shall see when we come to discuss the laws of suggestion and the function of belief, the weight of tradition presses the loyal and humble soul which accepts it, to such an interpretation of its own spiritual intuitions as its Church, its creed, its environment give to it. Thus St. Catherine of Genoa, St. Teresa, even Ruysbroeck, are able to describe their intuitive communion with God in strictly Catholic terms; and by so doing renew, enrich and explicate the content of those terms for those who follow them. Those who could not harmonize their own vision of reality with the current formulæ - Fox, Wesley or Blake, driven into opposition by the sterility of the contemporary Church - were forced to find elsewhere some tradition through which to maintain contact with the past. Fox found it in the Bible; Wesley in patristic Christianity. Even Blake's prophetic system, when closely examined, is found to have many historic and Christian connections. And all these regarded themselves far less as bringers-in of novelty, than as restorers of lost truth. So we must be prepared to discriminate the element of novelty from the element of stability; the reality of the intuition, the curve of growth, the moral situation, from the traditional and often symbolic language in which it is given to us. The comparative method helps us towards this; and is thus not, as some would pretend, the servant of scepticism, but rightly used the revealer of the Spirit of Life in its variety of gifts. In this connection we might remember that time - like space - is only of secondary importance to us. Compared with the eons of preparation, the millions of years of our animal and sub-human existence, the life of the Spirit as it appears in human history might well be regarded as simultaneous rather than successive. We may borrow the imagery of Donne's great discourse on Eternity and say, that those heroic livers of the spiritual life whom we idly class in comparison with ourselves as antique, or mediæval men, were "but as a bed of flowers some gathered at six, some at seven, some at eight - all in one morning in respect of this day."

Such a view brings them more near to us, helps us to neglect mere differences of language and appearance, and grasp the warmly living and contemporary character of all historic truth. It preserves us, too, from the common error of discriminating between so-called "ages of faith" and our own. The more we study the past, the more clearly we recognize that there are no "ages of faith." Such labels merely represent the arbitrary cuts which we make in the time-stream, the arbitrary colours which we give to it. The spiritual man or woman is always fundamentally the same kind of man or woman; always reaching out with the same faith and love towards the heart of the same universe, though telling that faith and love in various tongues. He is far less the child of his time, than the transformer of it. His this-world business is to bring in novelty, new reality, fresh life. Yet, coming to fulfil not to destroy, he uses for this purpose the traditions, creeds, even the institutions of his day. But when he has done with them, they do not look the same as they did before. Christ himself has been well called a Constructive Revolutionary, yet each single element of His teaching can be found in Jewish tradition; and the noblest of His followers have the same character. Thus St. Francis of Assisi only sought consistently to apply the teaching of the New Testament, and St. Teresa that of the Carmelite Rule. Every element of Wesleyanism is to be found in primitive Christianity; and Wesleyanism is itself the tradition from which the new vigour of the Salvation Army sprang.

New York, E.P. Dutton & Company
Copyright, 1922 BY E.P. Dutton & Company