Psycho-a.n.a.lysis has taught us the danger of keeping skeletons in the cupboards of the soul, the importance of tracking down our real motives, of facing reality, of being candid and fearless in self-knowledge. But the emotional colour of this process when it is undertaken in the full conviction of the power and holiness of that life-force which we have not used as well as we might, and with a humble and loving consciousness of our deficiency, our falling short, will be totally different from the feeling state of those who conceive themselves to be searching for the merely animal sources of their mental and spiritual life. "Meekness in itself," says "The Cloud of Unknowing," "is naught else but a true knowing and feeling of a man"s self as he is. For surely whoso might verily see and feel himself as he is, he should verily be meek.
Therefore swink and sweat all that thou canst and mayst for to get thee a true knowing and feeling of thyself as thou art; and then I trow that soon after that thou shalt have a true knowing and feeling of G.o.d as he is."[84]
The essence, then, of repentance and purification of character consists first in the identification, and next in the sublimation of our instinctive powers and tendencies; their detachment from egoistic desires and dedication to new purposes. We should not starve or repress the abounding life within us; but, relieving it of its concentration on the here-and-now, give its attention and its pa.s.sion a wider circle of interest over which to range, a greater love to which it can consecrate its growing powers. We do not yet know what the limit of such sublimation may be. But we do know that it is the true path of life"s advancement, that already we owe to it our purest loves, our loveliest visions, and our n.o.blest deeds. When such feeling, such vision and such act are united and transfigured in G.o.d, and find in contact with His living Spirit the veritable sources of their power; then, man will have resolved his inner conflict, developed his true potentialities, and live a harmonious because a spiritual life.
We end, therefore, upon this conception of the psyche as the living force within us; a storehouse of ancient memories and animal tendencies, yet plastic, adaptable, ever pressing on and ever craving for more life and more love. Only the life of reality, the life rooted in communion with G.o.d, will ever satisfy that hungry spirit, or provide an adequate objective for its persistent onward push.
FOOTNOTES:
[Footnote 62: Ennead IV. 8. 5.]
[Footnote 63: De Imit. Christi, Bk. III, Cap. 53.]
[Footnote 64: Boehme, "The Way to Christ," Pt. IV.]
[Footnote 65: Unamuno has not hesitated to base the whole of religion on the instinct of self-preservation: but this must I think be regarded as an exaggerated view. See "The Tragic Sense of Life in Men and in Peoples," Caps. 3 and 4.]
[Footnote 66: Boehme: "Six Theosophic Points," p. 98.]
[Footnote 67: "The Cloud of Unknowing," Cap. 36.]
[Footnote 68: E. Gardner: "St. Catherine of Siena," p. 20.]
[Footnote 69: "Life of St. Teresa," by Herself, Cap. 30.]
[Footnote 70: "Liberal and Mystical Writings of William Law" p. 59.]
[Footnote 71: Jacopone da Todi, Lauda 90.]
[Footnote 72: "Liberal and Mystical Writings of William Law," p. 123.]
[Footnote 73:
"Amor tu se"quel ama donde lo cor te ama."
--Jacopone da Todi: Lauda 81.]
[Footnote 74: Cf. Watts: "Echo Personalities," for several ill.u.s.trations of this law.]
[Footnote 75: Livingstone: "Mary Slessor of Calabar," p. 131.]
[Footnote 76: "The Cloud of Unknowing," Cap, 40.]
[Footnote 77: "And very often did He say unto me, "Bride and daughter, sweet art thou unto Me, I love thee better than any other who is in the valley of Spoleto."" ("The Divine Consolations of Blessed Angela of Foligno," p. 160.)]
[Footnote 78: "The Spirit," edited by B.H. Streeter, p. 93.]
[Footnote 79: Cf. B. Russell: "The a.n.a.lysis of Mind," Cap. 2.]
[Footnote 80: Op. cit., Cap. 6.]
[Footnote 81: "Cloud of Unknowing," Cap. 37.]
[Footnote 82: Ruysbroeck: "The Sparkling Stone," Cap. 9.]
[Footnote 83: Lauda 91.]
[Footnote 84: Op. cit., Cap. 13.]
CHAPTER IV
PSYCHOLOGY AND THE LIFE OF THE SPIRIT
(II) CONTEMPLATION AND SUGGESTION
In the last chapter we considered what the modern a.n.a.lysis of mind had to tell us about the nature of the spiritual life, the meaning of sin and of salvation. We now go on to another aspect of this subject: namely, the current conception of the unconscious mind as a dominant factor of our psychic life, and of the extent and the conditions in which its resources can be tapped, and its powers made amenable to the direction of the conscious mind. Two princ.i.p.al points must here be studied. The first is the mechanism of that which is called autistic thinking and its relation to religious experience: the second, the laws of suggestion and their bearing upon the spiritual life. Especially must we consider from this point of view the problems which are resumed under the headings of prayer, contemplation, and grace. We shall find ourselves compelled to examine the nature of meditation and recollection, as spiritual persons have always practised them; and, to give, if we can, a psychological account of many of their cla.s.sic conceptions and activities. We shall therefore be much concerned with those experiences which are often called mystical, but which I prefer to call in general contemplative and intuitive; because they extend, as we shall find, without a break from the simplest type of mental prayer, the most general apprehensions of the Spirit, to the most fully developed examples of religious mono-ideism. To place all those intuitions and perceptions of which G.o.d or His Kingdom are the objects in a cla.s.s apart from all other intuitions and perceptions, and call them "mystical," is really to beg the question from the start. The psychic mechanisms involved in them are seen in action in many other types of mental activity; and will not, in my opinion, be understood until they are removed from the category of the supernatural, and studied as the movements of the one spirit of life--here directed towards a transcendent objective. And further we must ever keep in mind, since we are now dealing with specific spiritual experiences, deeply exploring the contemplative soul, that though psychology can criticize these experiences, and help us to separate the wheat from the chaff--can tell us, too, a good deal about the machinery by which we lay hold of them, and the best way to use it--it cannot explain the experiences, p.r.o.nounce upon their Object, or reduce that Object to its own terms.
We may some day have a valid psychology of religion, though we are far from it yet: but when we do, it will only be true within its own system of reference. It will deal with the fact of the spiritual life from one side only. And as a discussion of the senses and their experience explains nothing about the universe by which these senses are impressed, so all discussion of spiritual faculty and experience remains within the human radius and neither invalidates nor accounts for the spiritual world. When the psychologist has finished telling us all that he knows about the rules which govern our mental life, and how to run it best, he is still left face to face with the mystery of that life, and of that human power of surrender to Spiritual Reality which is the very essence of religion. Humility remains, therefore, not only the most becoming but also the most scientific att.i.tude for investigators in this field. We must, then, remember the inevitably symbolic nature of the language which we are compelled to use in our attempt to describe these experiences; and resist all temptation to confuse the handy series of labels with which psychology has furnished us, with the psychic unity to which they will be attached.
Perhaps the most fruitful of all our recent discoveries in the mental region will turn out to be that which is gradually revealing to us the extent and character of the unconscious mind; and the possibility of tapping its resources, bending its plastic shape to our own mould. It seems as though the laws of its being are at last beginning to be understood; giving a new content to the ancient command "Know thyself."
We are learning that psycho-therapy, which made such immense strides during the war, is merely one of the directions in which this knowledge may be used, and this control exercised by us. That regnancy of spirit over matter towards which all idealists must look, is by way of coming at least to a partial fulfilment in this control of the conscious over the unconscious, and thus over the bodily life. Such control is indeed an aspect of our human freedom, of the creative power which has been put into our hands. In all this religion must be interested: because, once more, it is the business of religion to regenerate the whole man and win him for Reality.
If we could get rid of the idea that the unconscious is a separate, and in some sort hostile or animal ent.i.ty set over against the conscious mind; and realize that it is, simply, our whole personality, with the exception of the sc.r.a.p that happens at any moment to be in consciousness--then, perhaps, we should more easily grasp the importance of exploring and mobilizing its powers. As it is, most of us behave like the owners of a well-furnished room, who ignore every aspect of it except the window looking out upon the street. This we keep polished, and drape with the best curtains that we can afford. But the room upon which we sedulously turn our backs contains all that we have inherited, all that we have acc.u.mulated, many tools which are rusting for want of use; machinery too which, left to itself, may function satisfactorily, or may get out of order and work to results that we neither desire nor dream. The room is twilit. Only by the window is a little patch of light. Beyond this there is a fringe of vague, fluctuating, sometimes prismatic radiance: an intermediate region, where the images and things which most interest us have their place, just within range, or the fringe of the field of consciousness. In the darkest corners the machinery that we do not understand, those possessions of which we are least proud, and those pictures we hate to look at, are hidden away.
This little parable represents, more or less, that which psychology means by the conscious, foreconscious, and unconscious regions of the psyche. It must not be pressed, or too literally interpreted; but it helps us to remember the graded character of our consciousness, its fluctuating level, and the fact that, as well as the outward-looking mind which alone we usually recognize, there is also the psychic matrix from which it has been developed, the inward-looking mind, caring for a variety of interests of which we hardly, as we say, think at all. We know as yet little about this mysterious psychic whole: the inner nature of which is only very incompletely given to us in the fluctuating experiences of consciousness. But we do know that it, too, receives at least a measure of the light and the messages coming in by the window of our wits: that it is the home of memory instinct and habit, the source of conduct, and that its control and modification form the major part of the training of character. Further, it is sensitive, plastic, accessible to impressions, and unforgetting.
Consider now that half-lit region which is called the foreconscious mind; for this is of special interest to the spiritual life. It is, in psychological language, the region of autistic as contrasted with realistic thought.[85] That is to say, it is the agent of reverie and meditation; it is at work in all our brooding states, from day-dream to artistic creation. Such autistic thought is dominated not by logic or will, but by feeling. It achieves its results by intuition, and has its reasons which the surface mind knows not of. Here, in this fringe-region--which alone seems fully able to experience adoration and wonder, or apprehend the values we call holiness, beauty or love--is the source of that intuition of the heart to which the mystic owes the love which is knowledge, and the knowledge which is love. Here is the true home of inspiration and invention. Here, by a process which is seldom fully conscious save in its final stages, the poet"s creations are prepared, and thence presented in the form of inspiration to the reason; which--if he be a great artist--criticizes them, before they are given as poems to the world. Indeed, in all man"s apprehensions of the transcendental these two states of the psyche must co-operate if he is to realize his full powers: and it is significant that to this foreconscious region religion, in its own special language, has always invited him to retreat, if he would know his own soul and thus commune with his G.o.d. Over and over again it a.s.sures him under various metaphors, that he must turn within, withdraw from the window, meet the inner guest; and such a withdrawal is the condition of all contemplation.
Consider the opening of Jacob Boehme"s great dialogue on the Supersensual Life.
"The Scholar said to his Master: How may I come to the supersensual life, that I may see G.o.d and hear Him speak?
"His Master said: When thou canst throw thyself for a moment into that where no creature dwelleth, then thou hearest what G.o.d speaketh.
"The Scholar said: Is that near at hand or far off?
"The Master said: It is in thee, if thou canst for a while cease from all thinking and willing, thou shalt hear the unspeakable words of G.o.d.
"The Scholar said: How can I hear when I stand still from thinking and willing?
"The Master said: When thou standest still from the thinking and willing of self, then the eternal hearing, seeing and speaking will be revealed in thee."[86]
In this pa.s.sage we have a definite invitation to retreat from volitional to affective thought: from the window to the quiet place where "no creature dwelleth," and in Patmore"s phrase "the night of thought becomes the light of perception."[87] This fringe-region or foreconscious is in fact the organ of contemplation, as the realistic outward looking mind is the organ of action. Most men go through life without conceiving, far less employing, the rich possibilities which are implicit in it. Yet here, among the many untapped resources of the self, lie our powers of response to our spiritual environment: powers which are kept by the tyrannical interests of everyday life below the threshold of full consciousness, and never given a chance to emerge.
Here take place those searching experiences of the "inner life" which seem moonshine or morbidity to those who have not known them.
The many people who complain that they have no such personal religious experience, that the spiritual world is shut to them, are usually found to have expected this experience to be given to them without any deliberate and sustained effort on their own part. They have lived from childhood to maturity at the little window of consciousness and have never given themselves the opportunity of setting up correspondences with any other world than that of sense. Yet all normal men and women possess, at least in a rudimentary form, some intuition of the transcendental; shown in their power of experiencing beauty or love. In some it is dominant, emerging easily and without help; in others it is latent and must be developed in the right way. In others again it may exist in virtual conflict with a strongly realistic outlook; gathering way until it claims its rights at last in a psychic storm. Its emergence, however achieved, is a part--and for our true life, by far the most important part--of that outcropping and overflowing into consciousness of the marginal faculties which is now being recognized as essential to all artistic and creative activities; and as playing, too, a large part in the regulation of mental and bodily health.