History and the Life of the Spirit : Part 7

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

(Page 8 of 14)

The first moment of this process seems to be, that man falls out of love with life as he has commonly lived it, and the world as he has known it. Dissatisfaction and disillusion possess him; the negative marks of his nascent intuition of another life, for which he is intended but which he has not yet found. We see this initial phase very well in St. Benedict, disgusted by the meaningless life of Roman society; in St. Francis, abandoning his gay and successful social existence; in Richard Rolle, turning suddenly from scholarship to a hermit's life; in the restless misery of St. Catherine of Genoa; in Fox, desperately seeking "something that could speak to his condition"; and also in two outstanding examples from modern India, those of the Maharishi Devendranath Tagore and the Sadhu Sundar Singh. This dissatisfaction, sometimes associated with the negative vision or conviction of sin, sometimes with the positive longing for holiness and peace, is the mental preparation of conversion; which, though not a constant, is at least a characteristic feature of the beginning of the spiritual life as seen in history. We might, indeed, expect some crucial change of attitude, some inner crisis, to mark the beginning of a new life which is to aim only at God. Here too we find one motive of that movement of world-abandonment which so commonly follows conversion, especially in heroic souls. Thus St. Paul hides himself in Arabia; St. Benedict retires for three years to the cave at Subiaco; St. Ignatius to Manresa. Gerard Groot, the brilliant and wealthy young Dutchman who founded the brotherhood of the Common Life, began his new life by self-seclusion in a Carthusian cell. St. Catherine of Siena at first lived solitary in her own room. St. Francis with dramatic completeness abandoned his whole past, even the clothing that was part of it. Jacopone da Todi, the prosperous lawyer converted to Christ's poverty, resorted to the most grotesque devices to express his utter separation from the world. Others, it is true, have chosen quieter methods, and found in that which St. Catherine calls the cell of self-knowledge the solitude they required; but some decisive break was imperative for all. History assures us that there is no easy sliding into the life of the Spirit.

A secondary cause of such world refusal is the first awakening of the contemplative powers; the intuition of Eternity, hitherto dormant, and felt at this stage to be - in its overwhelming reality and appeal - in conflict with the unreal world and unsublimated active life. This is the controlling idea of the hermit and recluse. It is well seen in St. Teresa; whom her biographers describe as torn, for years, between the interests of human intercourse and the imperative inner voice urging her to solitary self-discipline and prayer. So we may say that in the beginning of the life of the Spirit, as history shows it to us, if disillusion marks the first moment, some measure of asceticism, of world-refusal and painful self-schooling, is likely to mark the second moment.

What we are watching is the complete reconstruction of personality; a personality that has generally grown into the wrong shape. This is likely to be a hard and painful business; and indeed history assures us that it is, and further that the spiritual life is never achieved by taking the line of least resistance and basking in the divine light. With world-refusal, then, is intimately connected stern moral conflict; often lasting for years, and having as its object the conquest of selfhood in all its insidious forms. "Take one step out of yourself," say the Süfis, "and you will arrive at God." This one step is the most difficult act of life; yet urged by love, man has taken it again and again. This phase is so familiar to every reader of spiritual biography, that I need not insist upon it. "In the field of this body," says Kabir, "a great war goes forward, against passion, anger, pride and greed. It is in the Kingdom of Truth, Contentment and Purity that this battle is raging, and the sword that rings forth most loudly is the sword of His Name." "Man," says Boehme, "must here be at war with himself if he wishes to be a heavenly citizen ... fighting must be the watchword, not with tongue and sword, but with mind and spirit; and not to give over." The need of such a conflict, shown to us in history, is explained on human levels by psychology. On spiritual levels it is made plain to all whose hearts are touched by the love of God. By this way all must pass who achieve the life of the Spirit; subduing to its purposes their wayward wills, and sublimating in its power their conflicting animal impulses. This long effort brings, as its reward a unification of character, an inflow of power: from it we see the mature man or woman of the Spirit emerge. In St. Catherine of Genoa this conflict lasted for four years, after which the thought of sin ceased to rule her consciousness. St. Teresa's intermittent struggles are said to have continued for thirty years. John Wesley, always deeply religious, did not attain the inner stability he calls assurance till he was thirty-five years old. Blake was for twenty years in mental conflict, shut off from the sources of his spiritual life. So slowly do great personalities come to their full stature, and subdue their vigorous impulses to the one ruling idea.

The ending of this conflict, the self's unification and establishment in the new life, commonly means a return more or less complete to that world from which the convert had retreated; taking up of the fully energized and fully consecrated human existence, which must express itself in work no less than in prayer; an exhibition too of the capacity for leadership which is the mark of the regenerate mind. Thus the "first return" of the Buddhist saint is "from the absolute world to the world of phenomena to save all sentient beings." Thus St. Benedict's and St. Catherine of Siena's three solitary years are the preparation for their great and active life works. St. Catherine of Genoa, first a disappointed and world-weary woman and then a penitent, emerges as a busy and devoted hospital matron and inspired teacher of a group of disciples. St. Teresa's long interior struggles precede her vigorous career as founder and reformer; her creation of spiritual families, new centres of contemplative life. The vast activities of Fox and Wesley were the fruits first of inner conflict, then of assurance - the experience of God and of the self's relation to Him. And on the highest levels of the spiritual life as history shows them to us, this experience and realization, first of profound harmony with Eternity and its interests, next of a personal relation of love, last of an indwelling creative power, a givenness, an energizing grace, reaches that completeness to which has been given the name of union with God.

The great man or woman of the Spirit who achieves this perfect development is, it is true, a special product: a genius, comparable with great creative personalities in other walks of life. But he neither invalidates the smaller talent nor the more general tendency in which his supreme gift takes its rise. Where he appears, that tendency is vigorously stimulated. Like other artists, he founds a school; the spiritual life flames up, and spreads to those within his circle of influence. Through him, ordinary men, whose aptitude for God might have remained latent, obtain a fresh start; an impetus to growth. There is a sense in which he might say with the Johannine Christ, "He that receiveth me receiveth Him that sent me"; for yielding to his magnetism, men really yield to the drawing of the Spirit itself. And when they do this, their lives are found to reproduce - though with less intensity - the life history of their leader. Therefore the main characters of that life history, that steady undivided process of sublimation; are normal human characters. We too may heal the discords of our moral nature, learn to judge existence in the universal light, bring into consciousness our latent transcendental sense, and keep ourselves so spiritually supple that alike in times of stress and hours of prayer and silence we are aware of the mysterious and energizing contact of God. Psychology suggests to us that the great spiritual personalities revealed in history are but supreme instances of a searching self-adjustment and of a way of life, always accessible to love and courage, which all men may in some sense undertake.

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