The Analysis of Mind : Part 5

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

(Page 7 of 15)

We may now look a little more closely at the character and potentialties of our instinctive life: for this life is plainly of the highest importance to us, since it will either energize or thwart all the efforts of the rational self. Current psychology, even more plainly than religion, encourages us to recognize in this powerful instinctive nature the real source of our conduct, the origin of all those dynamic personal demands, those impulses to action, which condition the full and successful life of the natural man. Instincts in the animal and the natural man are the methods by which the life force takes care of its own interests, insures its own full development, its unimpeded forward drive. In so far as we form part of the animal kingdom our own safety, property, food, dominance, and the reproduction of our own type, are inevitably the first objects of our instinctive care. Civilized life has disguised some of these crude demands and the behaviour which is inspired by them, but their essential character remains unchanged. Love and hate, fear and wonder, self-assertion and self-abasement, the gregarious, the acquisitive, the constructive tendencies, are all expressions of instinctive feeling; and can be traced back to our simplest animal needs.

But instincts are not fixed tendencies: they are adaptable. This can be seen clearly in the case of animals whose environment Is artificially changed. In the dog, for instance, loyalty to the interests of the pack has become loyalty to his master's household. In man, too, there has already been obvious modification and sublimation of many instincts. The hunting impulse begins in the jungle, and may end in the philosopher's exploration of the Infinite. It is the combative instinct which drives the reformer headlong against the evils of the world, as it once drove two cave men at each others' throats. Love, which begins in the mergence of two cells, ends in the saint's supreme discovery, "Thou art the Love wherewith the heart loves Thee." The much advertized herd instinct may weld us into a mob at the mercy of unreasoning passions; but it can also make us living members of the Communion of Saints. The appeals of the prophet and the revivalist, the Psalmist's "Taste and see," the Baptist's "Change your hearts," are all invitations to an alteration in the direction of desire, which would turn our instinctive energies in a new direction and begin the domestication of the human soul for God.

This, then, is the real business of conversion and of the character building that succeeds it; the harnessing of instinct to idea and its direction into new and more lofty channels of use, transmuting the turmoil of man's merely egoistic ambitions, anxieties and emotional desires into fresh forms of creative energy, and transferring their interest from narrow and unreal to universal objectives. The seven deadly sins of Christian ethics - Pride, Anger, Envy, Avarice, Sloth, Gluttony, and Lust - represent not so much deliberate wrongfulness, as the outstanding forms of man's uncontrolled and self-regarding instincts; unbridled self-assertion, ruthless acquisitiveness, and undisciplined indulgence of sense. The traditional evangelical virtues of Poverty, Chastity and Obedience which sum up the demands of the spiritual life exactly oppose them. Over against the self-assertion of the proud and angry is set the ideal of humble obedience, with its wise suppleness and abnegation of self-will.

Over against the acquisitiveness of the covetous and envious is set the ideal of inward poverty, with its liberation from the narrow self-interest of I, Me and Mine. Over against the sensual indulgence of the greedy, lustful and lazy is set the ideal of chastity, which finds all creatures pure to enjoy, since it sees them in God, and God in all creatures. Yet all this, rightly understood, is no mere policy of repression. It is rather a rational policy of release, freeing for higher activities instinctive force too often thrown away. It is giving the wild beast his work to do, training him. Since the instincts represent the efforts of this urgent life in us to achieve self-protection and self-realization, it is plain that the true regeneration of the psyche, its redirection from lower to higher levels, can never be accomplished without their help. We only rise to the top of our powers when the whole man acts together, urged by an enthusiasm or an instinctive need.

Further, a complete and ungraduated response to stimulus - an "all-or-none reaction" - is characteristic of the instinctive life and of the instinctive life alone. Those whom it rules for the time give themselves wholly to it; and so display a power far beyond that of the critical and the controlled. Thus, fear or rage will often confer abnormal strength and agility. A really dominant instinct is a veritable source of psycho-physical energy, unifying and maintaining in vigour all the activities directed to its fulfilment. A young man in love is stimulated not only to emotional ardour, but also to hard work in the interests of the future home. The explorer develops amazing powers of endurance; the inventor in the ecstasy of creation draws on deep vital forces, and may carry on for long periods without sleep or food. If we apply this law to the great examples of the spiritual life, we see in the vigour and totality of their self-giving to spiritual interests a mark of instinctive action; and in the power, the indifference to hardship which these selves develop, the result of unification, of an "all-or-none" response to the religious or philanthropic stimulus.

It helps us to understand the cheerful austerities of the true ascetic; the superhuman achievement of St. Paul, little hindered by the "thorn in the flesh"; the career of St. Joan of Arc; the way in which St. Teresa or St. Ignatius, tormented by ill-health, yet brought their great conceptions to birth; the powers of resistance displayed by George Fox and other Quaker saints. It explains Mary Slessor living and working bare-foot and bare-headed under the tropical sun, disdaining the use of mosquito nets, eating native food, and taking with impunity daily risks fatal to the average European. It shows us, too, why the great heroes of the spiritual life so seldom think out their positions, or husband their powers. They act because they are impelled: often in defiance of all prudent considerations! yet commonly with an amazing success. Thus General Booth has said that he was driven by "the impulses and urgings of an undying ambition" to save souls. What was this impulse and urge? It was the instinctive energy of a great nature in a sublimated form.

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