The Analysis of Mind : Part 7

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

(Page 9 of 15)

The spiritual impulse must not be allowed to become the centre of a group of specialized feelings, a devotional complex, in opposition to, or at least alienated from, the intellectual and economic life. It must on the contrary brim over, invading every department of the self. When the mind's loftiest and most ideal thought, its conscious vivid aspiration, has been united with the more robust qualities of the natural man; then, and only then, we have the material for the making of a possible saint.

We must also remember that, important as our primitive and instinctive life may be - and we should neither despise nor neglect it - its religious impulses, taken alone, no more represent the full range of man's spiritual possibilities than the life of the hunting tribe or the African kraal represent his full social possibilities. We may, and should, acknowledge and learn from our psychic origins. We must never be content to rest in them. Though in many respects, mental as well as physical, we are animals still; yet we are animals with a possible future in the making, both corporate and individual, which we cannot yet define. All other levels of life assure us that the impulsive nature is peculiarly susceptible to education. Not only can the whole group of instincts which help self-fulfilment be directed to higher levels, united and subdued to a dominant emotional interest; but merely instinctive actions can, by repetition and control, be raised to the level of habit and be given improved precision and complexity. This, of course, is a primary function of devotional exercises; training the first blind instinct for God to the complex responses of the life of prayer. Instinct is at best a rough and ready tool of life: practice is required if it is to produce its best results. Observe, for instance, the poor efforts of the young bird to escape capture; and compare this with the finished performance of the parent. Therefore in estimating man's capacity for spiritual response, we must reckon not only his innate instinct for God, but also his capacity for developing this instinct on the level of habit; educating and using its latent powers to the best advantage. Especially on the contemplative side of life, education does great things for us; or would do, if we gave it the chance. Here, then, the rational mind and conscious will must play their part in that great business of human transcendence, which is man's function within the universal plan.

It is true that the deep-seated human tendency to God may best be understood as the highest form of that out-going instinctive craving of the psyche for more life and love which, on whatever level it be experienced, is always one. But some external stimulus seems to be needed, if this deep tendency is to be brought up into consciousness; and some education, if it is to be fully expressed. This stimulus and this education, in normal cases, are given by tradition; that is to say, by religious belief and practice. Or they may come from the countless minor and cumulative suggestions which life makes to us, and which few of us have the subtlety to analyze. If these suggestions of tradition or environment are met by resistance, either of the moral or intellectual order, whilst yet the deep instinct for full life remains unsatisfied, the result is an inner conflict of more or less severity; and as a rule, this is only resolved and harmony achieved through the crisis of conversion, breaking down resistances, liberating emotion and reconciling inner craving with outer stimulus. There is, however, nothing spiritual in the conversion process itself. It has its parallel in other drastic readjustments to other levels of life; and is merely a method by which selves of a certain type seem best able to achieve the union of feeling, thought, and will necessary to stability.

Now we have behind us and within us all humanity's funded instinct for the Divine, all the racial habits and traditions of response to the Divine. But its valid thought about the Divine comes as yet to very little. Thus we see that the author of "The Cloud of Unknowing" spoke as a true psychologist when he said that "a secret blind love pressing towards God" held more hope of success than mere thought can ever do; "for He may well be loved but not thought - by love He may be gotten and holden, but by thought never." Nevertheless, if that consistency of deed and belief which is essential to full power is to be achieved by us, every man's conception of the God Whom he serves ought to be the very best of which he is capable. Because ideas which we recognize as partial or primitive have called forth the richness and devotion of other natures, we are not therefore excused from trying all things and seeking a Reality which fulfils to the utmost our craving for truth and beauty, as well, as our instinct for good. It is easy, natural, and always comfortable for the human mind to sink back into something just a little bit below its highest possible. On one hand to wallow in easy loves, rest in traditional formulæ, or enjoy a "moving type of devotion" which makes no intellectual demand. On the other, to accept without criticism the sceptical attitude of our neighbours, and keep safely in the furrow of intelligent agnosticism.

Religious people have a natural inclination to trot along on mediocre levels; reacting pleasantly to all the usual practices, playing down to the hopes and fears of the primitive mind, its childish craving for comfort and protection, its tendency to rest in symbols and spells, and satisfying its devotional inclinations by any "long psalter unmindfully mumbled in the teeth." And a certain type of intelligent people have an equally natural tendency to dismiss, without further worry, the traditional notions of the past. In so far as all this represents a slipping back in the racial progress, it has the character of sin: at any rate, it lacks the true character of spiritual life. Such life involves growth, sublimation, the constant and difficult redirection of energy from lower to higher levels; a real effort to purge motive, see things more truly, face and resolve the conflict between the deep instinctive and the newer rational life. Hence, those who realize the nature of their own mental processes sin against the light if they do not do with them the very best that they possibly can: and the penalty of this sin must be a narrowing of vision, an arrest. The laws of apperception apply with at least as much force to our spiritual as to our sensual impressions: what we bring with us will condition what we obtain.

"We behold that which we are!" said Ruysbroeck long ago. The mind's content and its ruling feeling-tone, says psychology, all its memories and desires, mingle with all incoming impressions, colour them and condition those which our consciousness selects. This intervention of memory and emotion in our perceptions is entirely involuntary; and explains why the devotee of any specific creed always finds in the pure immediacy of religious experience the special marks of his own belief. In most acts of perception - and probably, too, in the intuitional awareness of religious experience - that which the mind brings is bulkier if less important than that which it receives; and only the closest analysis will enable us to separate these two elements. Yet this machinery of apperception - humbling though its realization must be to the eager idealist - does not merely confuse the issue for us; or compel us to agnosticism as to the true content of religious intuition.

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