The Analysis of Mind : Part 3

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

(Page 5 of 15)

But if it is to give an account of all the facts psychology must also point out, and find place for, the last-comer in the evolutionary series: the rare and still rudimentary achievement of the spiritual consciousness, bearing witness that we are the children of God, and pointing, not backward to the roots but onward to the fruits of human growth. But it cannot allow us to think of this spiritual life as something separate from, and wholly unconditioned by, our racial past. We must rather conceive it as the crown of our psychic evolution, the end of that process which began in the dawn of consciousness and which St. Paul calls "growing up into the stature of Christ." Here psychology is in harmony with the teaching of those mystics who invite us to recognize, not a completed spirit, but rather a seed within us.

In the spiritual yearnings, the profound and yet uncertain stirrings of the religious consciousness, its half-understood impulses to God, we perceive the floating-up into the conscious field of this deep germinal life. And psychology warns us, I think, that in our efforts to forward the upgrowth of this spiritual life, we must take into account those earlier types of reaction to the universe which still continue underneath our bright modern appearance, and still inevitably condition and explain so many of our motives and our deeds. It warns us that the psychic growth of humanity is slow and uneven; and that every one of us still retains, though not always it is true in a recognizable form, many of the characters of those stages of development through which the race has passed - characters which inevitably give their colour to our religious no less than to our social life.

"I desire," says à Kempis, "to enjoy thee inwardly but I cannot take thee. I desire to cleave to heavenly things but fleshly things and unmortified passions depress me. I will in my mind be above all things but in despite of myself I am constrained to be beneath, so I unhappy man fight with myself and am made grievous to myself while the spirit seeketh what is above and the flesh what is beneath. O what I suffer within while I think on heavenly things in my mind; the company of fleshly things cometh against me when I pray."

"Oh Master," says the Scholar in Boehme's great dialogue, "the creatures that live in me so withhold me, that I cannot wholly yield and give myself up as I willingly would."

No psychologist has come nearer to a statement of the human situation than have these old specialists in the spiritual life.

The bearing of all this on the study of organized religion is of course of great importance; and will be discussed in a subsequent section. All that I wish to point out now is that the beliefs, and the explanations of action, put forward by our rationalizing surface consciousness are often mere veils which drape the crudeness of our real desires and reactions to life; and that before life can be reintegrated about its highest centres, these real beliefs and motives must be tracked down, and their humiliating character acknowledged. The ape and the tiger, in fact, are not dead in any one of us. In polite persons they are caged, which Is a very different thing: and a careful introspection will teach us to recognize their snarls and chatterings, their urgent requests for more mutton chops or bananas, under the many disguises which they assume - disguises which are not infrequently borrowed from ethics or from religion. Thus a primitive desire for revenge often masquerades as justice, and an unedifying interest in personal safety can be discerned in at least some interpretations of atonement, and some aspirations towards immortality.

I now go on to a second point. It will already be clear that the modern conception of the many-levelled psyche gives us a fresh standpoint from which to consider the nature of Sin. It suggests to us, that the essence of much sin is conservatism, or atavism: that it is rooted in the tendency of the instinctive life to go on, in changed circumstances, acting in the same old way. Virtue, perfect rightness of correspondence with our present surroundings, perfect consistency of our deeds with our best ideas, is hard work. It means the sublimation of crude instinct, the steady control of impulse by such reason as we possess; and perpetually forces us to use on new and higher levels that machinery of habit-formation, that power of implanting tendencies in the plastic psyche, to which man owes his earthly dominance.

When our unstable psychic life relaxes tension and sinks to lower levels than this, and it Is always tending so to do, we are relapsing to antique methods of response, suitable to an environment which is no longer there. Few people go through life without knowing what it is to feel a sudden, even murderous, impulse to destroy the obstacle in their path; or seize, at all costs, that which they desire. Our ancestors called these uprushes the solicitations of the devil, seeking to destroy the Christian soul; and regarded them with justice as an opportunity of testing our spiritual strength. It is true that every man has within him such a tempting spirit; but its characters can better be studied in the Zoological Gardens than in the convolutions of a theological hell. "External Reason," says Boehme, "supposes that hell is far from us. But it is near us. Every one carries it in himself." Many of our vices, in fact, are simply savage qualities - and some are even savage virtues - in their old age. Thus in an organized society the acquisitiveness and self-assertion proper to a vigorous primitive dependent on his own powers survive as the sins of envy and covetousness, and are seen operating in the dishonesty of the burglar, the greed and egotism of the profiteer: and, on the highest levels, the great spiritual sin of pride may be traced back to a perverted expression of that self-regarding instinct without which the individual could hardly survive.

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Copyright, 1922 BY E.P. Dutton & Company