Contemplation and Suggestion : Part 8

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

(Page 11 of 15)

This tendency of the unconscious self to realize without criticism a suggested end lays on religious teachers the obligation of forming a clear and vital conception of the spiritual ideals which they wish to suggest, whether to themselves in their meditations or to others by their teaching: to be sure that they are wholesome, and really tend to fullness of life. It should also compel each of us to scrutinize those religious thoughts and images which we receive and on which we allow our minds to dwell: excluding those that are merely sentimental, weak or otherwise unworthy, and holding fast the noblest and most beautiful that we can find. For these ideas, however generalized, will set up profound changes in the mind that receives them. Thus the wrong conception of self-immolation will be faithfully worked out by the unconscious - and has been too often in the past - in terms of misery, weakness, or disease. We remember how the idea of herself as a victim of love worked physical destruction in Thérèse de L'Enfant Jésus: and we shall never perhaps know all the havoc wrought by the once fashionable doctrines of predestination and of the total depravity of human nature. All this shows how necessary it is to put hopeful, manly, constructive conceptions before those whom we try to help or instruct; constantly suggesting to them not the weak and sinful things that they are, but the living and radiant things which they can become.

Further, this tendency of the received suggestion to work out its whole content for good or evil within the unconscious mind, shows the importance which we ought to attach to the tone of a religions service, and how close too many of our popular hymns are to what one might call psychological sin; stressing as they do a childish weakness love of shelter and petting, a neurotic shrinking from full human life, a morbid preoccupation with failure and guilt. Such hymns make devitalizing suggestions, adverse to the health and energy of the spiritual life; and are all the more powerful because they are sung collectively and in rhythm, and are cast in an emotional mould. There was some truth in the accusation of the Indian teacher Ramakrishna, that the books of the Christians insisted too exclusively on sin. He said, "He who repeats again and again 'I am bound! I am bound!' remains in bondage. He who repeats day and night 'I am a sinner! I am a sinner!' becomes a sinner indeed."

I go on to the law of Reversed Effort; a psychological discovery which seems to be of extreme importance for the spiritual life. Briefly this means, that when any suggestion has entered the unconscious mind and there become active, all our conscious and anxious resistances to it are not merely useless but actually tend to intensify it. If it is to be dislodged, this will not be accomplished by mere struggle but by the persuasive power of another and superior auto-suggestion. Further, in respect of any habit that we seek to establish, the more desperate our struggle and sense of effort, the smaller will be our success. In small matters we have all experienced the working of this law: in frustrated struggles to attend to that which does not interest us, to check a tiresome cough, to keep our balance when learning to ride a bicycle. But it has also more important applications. Thus it indicates that a deliberate struggle to believe, to overcome some moral weakness, to keep attention fixed in prayer, will tend to frustration: for this anxious effort gives body to our imaginative difficulties and sense of helplessness, fixing attention on the conflict, not on the desired end. True, if this end is to be achieved the will must be directed to it, but only in the sense of giving steadfast direction to the desires and acts of the self, keeping attention orientated towards the goal. The pull of imaginative desire, not the push of desperate effort, serves us best. St. Teresa well appreciated this law and applied it to her doctrine of prayer. "If your thought," she says to her daughters, "runs after all the fooleries of the world, laugh at it and leave it for a fool and continue in your quiet ... if you seek by force of arms to bring it to you, you lose the strength which you have against it."

This same principle is implicitly recognized by those theologians who declare that man can "do nothing of himself," that mere voluntary struggle is useless, and regeneration comes by surrender to grace: by yielding, that is, to the inner urge, to those sources of power which flow in, but are not dragged in. Indications of its truth meet us everywhere in spiritual literature. Thus Jacob Boehme says, "Because thou strivest against that out of which thou art come, thou breakest thyself off with thy own willing from God's willing." So too the constant invitations to let God work and speak, to surrender, are all invitations to cease anxious strife and effort and give the Divine suggestions their chance. The law of reversed effort, in fact, is valid on every level of life; and warns us against the error of making religion too grim and strenuous an affair. Certainly in all life of the Spirit the will is active, and must retain its conscious and steadfast orientation to God. Heroic activity and moral effort must form an integral part of full human experience. Yet it is clearly possible to make too much of the process of wrestling evil. An attention chiefly and anxiously concentrated on the struggle with sins and weaknesses, instead of on the eternal sources of happiness and power, will offer the unconscious harmful suggestions of impotence and hence tend to frustration. The early ascetics, who made elaborate preparations for dealing with temptations, got as an inevitable result plenty of temptations with which to deal. A sounder method is taught by the mystics. "When thoughts of sin press on thee," says "The Cloud of Unknowing," "look over their shoulders seeking another thing, the which thing is God."

These laws of suggestion, taken together, all seem to point, one way. They exhibit the human self as living, plastic, changeful; perpetually modified by the suggestions pouring in on it, the experiences and intuitions to which it reacts. Every thought, prayer, enthusiasm, fear, is of importance to it. Nothing leaves it as it was before. The soul, said Boehme, stands both in heaven and in hell. Keep it perpetually busy at the window of the senses, feed it with unlovely and materialistic ideas, and those ideas will realize themselves. Give the contemplative faculty its chance, let it breathe at least for a few moments of each day the spiritual atmosphere of faith, hope and love, and the spiritual life will at least in some measure be realized by it.

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Copyright, 1922 BY E.P. Dutton & Company