The Life of the Spirit and the Life of To-day.
by Evelyn Underhill.
PREFACE
This book owes its origin to the fact that in the autumn of 1921 the authorities of Manchester College, Oxford invited me to deliver the inaugural course of a lectureship in religion newly established under the will of the late Professor Upton. No conditions being attached to this appointment, it seemed a suitable opportunity to discuss, so far as possible in the language of the moment, some of the implicits which I believe to underlie human effort and achievement in the domain of the spiritual life. The material gathered for this purpose has now been added to, revised, and to some extent re-written, in order to make it appropriate to the purposes of the reader rather than the hearer. As the object of the book is strictly practical, a special attempt has been made to bring the cla.s.sic experiences of the spiritual life into line with the conclusions of modern psychology, and in particular, to suggest some of the directions in which recent psychological research may cast light on the standard problems of the religious consciousness. This subject is still in its infancy; but it is destined, I am sure, in the near future to exercise a transforming influence on the study of spiritual experience, and may even prove to be the starting point of a new apologetic. Those who are inclined either to fear or to resent the application to this experience of those laws which--as we are now gradually discovering--govern the rest of our psychic life, or who are offended by the resulting demonstrations of continuity between our most homely and most lofty reactions to the universe, might take to themselves the plain words of Thomas a Kempis: "Thou art a man and not G.o.d, thou art flesh and no angel."
Since my subject is not the splendor of historic sanct.i.ty but the normal life of the Spirit, as it may be and is lived in the here-and-now, I have done my best to describe the character and meaning of this life in the ordinary terms of present day thought, and with little or no use of the technical language of mysticism. For the same reason, no attention has been given to those abnormal experiences and states of consciousness, which, too often regarded as specially "mystical," are now recognized by all competent students as representing the unfortunate accidents rather than the abiding substance of spirituality. Readers of these pages will find nothing about trances, Ecstasies and other rare psychic phenomena; which sometimes indicate holiness, and sometimes only disease. For information on these matters they must go to larger and more technical works. My aim here is the more general one, of indicating first the characteristic experiences--discoverable within all great religions--which justify or are fundamental to the spiritual life, and the way in which these experiences may be accommodated to the world-view of the modern man: and next, the nature of that spiritual life as it appears in human history. The succeeding sections of the book treat in some detail the light cast on spiritual problems by mental a.n.a.lysis--a process which need not necessarily be conducted from the standpoint of a degraded materialism--and by recent work on the psychology of autistic thought and of suggestion. These investigations have a practical interest for every man who desires to be the "captain of his soul." The relation in which inst.i.tutional religion does or should stand to the spiritual life is also in part a matter for psychology; which is here called upon to deal with the religious aspect of the social instincts, and the problems surrounding symbols and cults.
These chapters lead up to a discussion of the personal aspect of the spiritual life, its curve of growth, characters and activities; and a further section suggests some ways in which educationists might promote the up springing of this life in the young. Finally, the last chapter attempts to place the fact of the life of the Spirit in its relation to the social order, and to indicate some of the results which might follow upon its healthy corporate development. It is superfluous to point out that each of these subjects needs, at least, a volume to itself: and to some of them I shall hope to return in the future. Their treatment in the present work is necessarily fragmentary and suggestive; and is intended rather to stimulate thought, than to offer solutions.
Part of Chapter IV has already appeared in "The Fortnightly Review"
under the t.i.tle "Suggestion and Religious Experience." Chapter VIII incorporates several pa.s.sages from an article on "Sources of Power in Human Life" originally contributed to the "Hubert Journal." These are reprinted by kind permission of the editors concerned. My numerous debts to previous writers are obvious, and for the most part are acknowledged in the footnotes; the greatest, to the works of Baron Von Hugely, will be clear to all students of his writings. Thanks are also due to my old friend William Scott Palmer, who read part of the ma.n.u.script and gave me much generous and valuable advice. It is a pleasure to express in this place my warm grat.i.tude first to the Princ.i.p.al and authorities of Manchester College, who gave me the opportunity of delivering these chapters in their original form, and whose unfailing sympathy and kindness so greatly helped me: and secondly, to the members of the Oxford Faculty of Theology, to whom I owe the great Honor of being the first woman lecturer in religion to appear in the University list.
E.U.
_Epiphany_, 1922.
THE LIFE OF THE SPIRIT
AND
THE LIFE OF TO-DAY
Initio tu, Domine, terram fundasti; et opera manuum tuarum sunt caeli.
Ipsi peribunt, tu autem permanes; et omnes sicut vestimentum veterascent.
Et sicut opertorium mutabis eos, et mutabuntur; Tu autem idem ipse es, et anni tui non deficient.
Filii servorum tuorum habitabunt; et s.e.m.e.n eorum in seculum dirigetur.
--Psalm cii: 25-28
CHAPTER I
THE CHARACTERS OF SPIRITUAL LIFE
This book has been called "The Life of the Spirit and the Life of To-day" in order to emphasize as much as possible the practical, here-and-now nature of its subject; and specially to combat the idea that the spiritual life--or the mystic life, as its more intense manifestations are sometimes called--is to be regarded as primarily a matter of history. It is not. It is a matter of biology. Though we cannot disregard history in our study of it, that history will only be valuable to us in so far as we keep tight hold on its direct connection with the present, its immediate bearing on our own lives: and this we shall do only in so far as we realize the unity of all the higher experiences of the race. In fact, were I called upon to choose a motto which should express the central notion of these chapters, that motto would be--"There are diversities of gifts, but the same Spirit." This declaration I would interpret in the widest possible sense; as suggesting the underlying harmony and single inspiration of all man"s various and apparently conflicting expressions of his instinct for fullness of life. For we shall not be able to make order, in any hopeful sense, of the tangle of material which is before us, until we have subdued it to this ruling thought: seen one transcendent Object towards which all our twisting pathways run, and one impulsion pressing us towards it.
As psychology is now teaching us to find, at all levels of our craving, dreaming, or thinking, the diverse expressions of one psychic energy; so that type of philosophy which comes nearest to the religion of the Spirit, invites us to find at all levels of life the workings and strivings of one Power: "a Reality which both underlies and crowns all our other, lesser strivings."[1] Variously manifested in partial achievements of order and goodness, in diversities of beauty, and in our graded apprehensions of truth, this Spirit is yet most fully known to us in the transcendent values of holiness and love. The more deeply it is loved by man, the nearer he draws to its heart: and the greater his love, the more fully does he experience its transforming and energizing power. The words of Plotinus are still true for every one of us, and are unaffected by the presence or absence of creed:
"Yonder is the true object of our love, which it is possible to grasp and to live with and truly to possess, since no envelope of flesh separates us from it. He who has seen it knows what I say, that the soul then has another life, when it comes to G.o.d, and having come possesses Him, and knows when in that state that it is in the presence of the dispenser of true life and that it needs nothing further."[2]
So, if we would achieve anything like a real integration of life--and until we have done so, we are bound to be restless and uncertain in our touch upon experience--we are compelled to press back towards contact with this living Reality, however conceived by us. And this not by way of a retreat from our actual physical and mental life, but by way of a fulfilment of it.
More perhaps than ever before, men are now driven to ask themselves the searching question of the disciple in Boehme"s Dialogue on the Supersensual Life: "Seeing I am in nature, how may I come through nature into the supersensual ground, without destroying nature?"[3] And such a coming through into the ground, such a finding and feeling of Eternal Life, is I take it the central business of religion. For religion is committed to achieving a synthesis of the eternal and the ever-fleeting, of nature and of spirit; lifting up the whole of life to a greater reality, because a greater partic.i.p.ation in eternity. Such a partic.i.p.ation in eternity, manifested in the time-world, is the very essence of the spiritual life: but, set as we are in mutability, our apprehensions of it can only be partial and relative. Absolutes are known only to absolute mind; our measurements, however careful and intricate, can never tally with the measurements of G.o.d. As Einstein conceives of s.p.a.ce curved round the sun we, borrowing his symbolism for a moment, may perhaps think of the world of Spirit as curved round the human soul; shaped to our finite understanding, and therefore presenting to us innumerable angles of approach. This means that G.o.d can and must be sought only within and through our human experience. "Where," says Jacob Boehme, "will you seek for G.o.d? Seek Him in your soul, which has proceeded out of the Eternal Nature, the living fountain of forces wherein the Divine working stands."[4]
But, on the other hand, such limitation as this is no argument for agnosticism. For this our human experience in its humbling imperfection, however we interpret it, is as real within its own system of reference as anything else. It is our inevitably limited way of laying hold on the stuff of existence: and not less real for that than the monkeys" way on one hand, or the angels" way on the other. Only we must be sure that we do it as thoroughly and completely as we can; disdaining the indolence which so easily relapses to the lower level and the smaller world.
And the first point I wish to make is, that the experience which we call the life of the Spirit is such a genuine fact; which meets us at all times and places, and at all levels of life. It is an experience which is independent of, and often precedes, any explanation or rationalization we may choose to make of it: and no one, as a matter of fact, takes any real interest in the explanation, unless he has had some form of the experience. We notice, too, that it is most ordinarily and also most impressively given to us as such an objective experience, whole and una.n.a.lyzed; and that when it is thus given, and perceived as effecting a transfiguration of human character, we on our part most readily understand and respond to it.
Thus Plotinus, than whom few persons have lived more capable of a.n.a.lysis, can only say: "The soul knows when in that state that it is in the presence of the dispenser of true life." Yet in saying this, does he not tell us far more, and rouse in us a greater and more fruitful longing, than in all his disquisitions about the worlds of Spirit and of Soul? And Kabir, from another continent and time, saying "More than all else do I cherish at heart the love which makes me to live a limitless life in this world,"[5] a.s.sures us in these words that he too has known that more abundant life. These are the statements of the pure religious experience, in so far as "pure" experience is possible to us; which is only of course in a limited and relative sense. The subjective element, all that the psychologist means by apperception, must enter in, and control it. Nevertheless, they refer to man"s communion with an independent objective Reality. This experience is more real and concrete, therefore more important, than any of the systems by which theology seeks to explain it. We may then take it, without prejudice to any special belief, that the spiritual life we wish to study is _one life_; based on experience of one Reality, and manifested in the diversity of gifts and graces which men have been willing to call true, holy, beautiful and good. For the moment at least we may accept the definition of it given by Dr. Bosanquet, as "oneness with the Supreme Good in every facet of the heart and will."[6] And since without derogation of its transcendent character, its vigour, wonder and worth, it is in human experience rather than in speculation that we are bound to seek it, we shall look first at the forms taken by man"s intuition of Eternity, the life to which it seems to call him; and next at the actual appearance of this life in history. Then at the psychological machinery by which we may lay hold of it, the contributions which religious inst.i.tutions make to its realization; and last, turning our backs on these partial explorations of the living Whole, seek if we can to seize something of its inwardness as it appears to the individual, the way in which education may best prepare its fulfilment, and the part it must play in the social group.
We begin therefore at the starting point of this life of Spirit: in man"s vague, fluctuating, yet persistent apprehension of an enduring and transcendent reality--his instinct for G.o.d. The characteristic forms taken by this instinct are simple and fairly well known. Complication only comes in with the interpretation we put on them.
By three main ways we tend to realize our limited personal relations with that transcendent Other which we call divine, eternal or real; and these, appearing perpetually in the vast literature of religion, might be ill.u.s.trated from all places and all times.
First, there is the profound sense of security: of being safely held in a cosmos of which, despite all contrary appearance, peace is the very heart, and which is not inimical to our true interests. For those whose religious experience takes this form, G.o.d is the Ground of the soul, the Unmoved, our Very Rest; statements which meet us again and again in spiritual literature. This cert.i.tude of a principle of permanence within and beyond our world of change--the sense of Eternal Life--lies at the very centre of the religious consciousness; which will never on this point capitulate to the attacks of philosophy on the one hand (such as those of the New Realists) or of psychology on the other hand, a.s.suring him that what he mistakes for the Eternal World is really his own unconscious mind. Here man, at least in his great representatives--the persons of transcendent religious genius--seems to get beyond all labels. He finds and feels a truth that cannot fail him, and that satisfies both his heart and mind; a justification of that transcendental feeling which is the soul alike of philosophy and of art.
If his life has its roots here, it will be a fruitful tree; and whatever its outward activities, it will be a spiritual life, since it is lived, as George Fox was so fond of saying, in the Universal Spirit. All know the great pa.s.sage In St. Augustine"s Confessions in which he describes how "the mysterious eye of his soul gazed on the Light that never changes; above the eye of the soul, and above intelligence."[7] There is nothing archaic in such an experience. Though its description may depend on the language of Neoplatonism, it is in its essence as possible and as fruitful for us to-day as it was in the fourth century, and the doctrine and discipline of Christian prayer have always admitted its validity.
Here and in many other examples which might be quoted, the spiritual fact is interpreted in a non-personal and cosmic way; and we must remember that what is described to us is always, inevitably, the more or less emotional interpretation, never the pure immediacy of experience.
This interpretation frequently makes use of the symbolisms of s.p.a.ce, stillness, and light: the contemplative soul is "lost in the ocean of the G.o.dhead," "enters His silence" or exclaims with Dante:
"la mia vista, venendo sincera, e piu e piu entrava per lo raggio dell" alta luce, che da se e vera."[8]
But in the second characteristic form of the religious experience, the relationship is felt rather as the intimate and reciprocal communion of a person with a Person; a form of apprehension which is common to the great majority of devout natures. It is true that Divine Reality, while doubtless including in its span all the values we a.s.sociate with personality, must far overpa.s.s it: and this conclusion has been reached again and again by profoundly religious minds, of whom among Christians we need only mention Dionysius the Areopagite, Eckhart, and Ruysbroeck.
Yet these very minds have always in the end discovered the necessity of finding place for the overwhelming cert.i.tude of a personal contact, a prevenient and an answering love. For it is always in a personal and emotional relationship that man finds himself impelled to surrender to G.o.d; and this surrender is felt by him to evoke a response. It is significant that even modern liberalism is forced, in the teeth of rationality, to acknowledge this fact of the religious experience. Thus we have on the one hand the Catholic-minded but certainly unorthodox Spanish thinker, Miguel de Unamuno, confessing--
"I believe in G.o.d as I believe in my friends, because I feel the breath of His affection, feel His invisible and intangible hand, drawing me, leading me, grasping me.... Once and again in my life I have seen myself suspended in a trance over the abyss; once and again I have found myself at the cross-roads, confronted by a choice of ways and aware that in choosing one I should be renouncing all the others--for there is no turning back upon these roads of life; and once and again in such unique moments as these I have felt the impulse of a mighty power, conscious, sovereign and loving. And then, before the feet of the wayfarer, opens out the way of the Lord."[9]
Compare with this Upton the Unitarian: "If," he says, "this Absolute Presence, which meets us face to face in the most momentous of our life"s experiences, which pours into our fainting the elixir of new life-mud strength, and into our wounded hearts the balm of a quite infinite sympathy, cannot fitly be called a personal presence, it is only because this word personal is too poor and carries with it a.s.sociations too human and too limited adequately to express this profound G.o.d-consciousness."[10]
Such a personal G.o.d-consciousness is the one impelling cause of those moral struggles, sacrifices and purifications, those costing and heroic activities, to which all greatly spiritual souls find themselves drawn.
We note that these souls experience it even when it conflicts with their philosophy: for a real religious intuition is always accepted by the self that has it as taking priority of thought, and carrying with it so to speak its own guarantees. Thus Blake, for whom the Holy Ghost was an "intellectual fountain," hears the Divine Voice crying:
"I am not a G.o.d afar off, I am a brother and friend; Within your bosoms I reside, and you reside in me."[11]
Thus in the last resort the Sufi poet can only say:
"O soul, seek the Beloved; O friend, seek the Friend!"[12]
Thus even Plotinus is driven to speak of his Divine Wisdom as the Father and ever-present Companion of the soul,[13] and Kabir, for whom G.o.d is the Unconditioned and the Formless, can yet exclaim:
"From the beginning until the end of time there is love between me and thee: and how shall such love be extinguished?"[14]
Christianity, through its concepts of the Divine Fatherhood and of the Eternal Christ, has given to this sense of personal communion its fullest and most beautiful expression:
"Amore, chi t"ama non sta ozioso, tanto li par dolce de te gustare, ma tutta ora vive desideroso como te possa stretto piu amare; che tanto sta per te lo cor gioioso, chi nol sentisse, nol porria parlare quanto e dolce a gustare lo tuo sapore."[15]
On the immense question of _what_ it is that lies behind this sense of direct intercourse, this pa.s.sionate friendship with the Invisible, I cannot enter. But it has been one of the strongest and most fruitful influences in religious history, and gives in particular its special colour to the most perfect developments of Christian mysticism.
Last--and here is the aspect of religious experience which is specially to concern us--Spirit is felt as an inflowing power, a veritable accession of vitality; energizing the self, or the religious group, impelling it to the fullest and most zealous living-out of its existence, giving it fresh joy and vigour, and lifting it to fresh levels of life. This sense of enhanced life is a mark of all religions of the Spirit. "He giveth power to the faint," says the Second Isaiah, "and to them that hath no might he increaseth strength ... they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint."[16] "I live--yet not I," "I can do all things," says St.
Paul, seeking to express his dependence on this Divine strength invading and controlling him: and a.s.sures his neophytes that they too have received "the Spirit of power." "My life," says St. Augustine, "shall be a real life, being wholly full of Thee."[17] "Having found G.o.d," says a modern Indian saint, "the current of my life flowed on swiftly, I gained fresh strength."[18] All other men and women of the Spirit speak in the same sense, when they try to describe the source of their activity and endurance.