The Life of the Spirit and the Life of To-day Part 2

[Footnote 17: Aug.: Conf. X, 28.]

[Footnote 18: "Autobiography of the Maharis.h.i.+ Devendranath Tagore," Cap.

12.]

[Footnote 19: "Le Journal Spirituel de Lucie-Christine," p. ii.]

[Footnote 20: "Autobiography of Maharis.h.i.+ Devendranath Tagore," Cap.

20.]

[Footnote 21: Ruysbroeck: "The Book of the XII Beguines;" Cap. 8.]

[Footnote 22: Overton: "Life of Wesley." Cap. 2.]

[Footnote 23: R.A. Nicholson: "Studies In Islamic Mysticism," Cap. I.]

[Footnote 24: "Donne's Sermons," edited by L. Pearsall Smith, p. 236.]

[Footnote 25: Ruysbroeck, "The Sparkling Stone," Cap. 14.]

[Footnote 26: Bishr-i-Yasin, cf. Nicholson, op. cit., loc. cit.]

[Footnote 27: Ennead VI. 9. 4.]

[Footnote 28: "Revelations of Divine Love," Cap. II.]

[Footnote 29: Pratt: "The Religious Consciousness," Cap. 2.]

[Footnote 30: Hoffding: "Philosophy of Religion," Pt. II, A]

[Footnote 31: Op. cit., Bk. 4, Cap. 1.]

[Footnote 32: "Summa contra Gentiles," L. III. Cap. 37.]

[Footnote 33: Aug: Conf. VII, 10.]

[Footnote 34: "The Liberal and Mystical Writings of William Law," p.

154.]

[Footnote 35: Cf. Haldane, "The Reign of Relativity," Cap. VI.]

[Footnote 36: Von Hugel: "Eternal Life," p. 385.]

[Footnote 37: Ennead I. 4. 6.]

[Footnote 38: Boehme: "The Way to Christ," Pt. IV.]

[Footnote 39: Blake: "Jerusalem": To the Christians.]

[Footnote 40: "Some Gospel Treasures Opened," p. 600.]

[Footnote 41: William Penn, "No Cross, No Crown."]

CHAPTER II

HISTORY AND THE LIFE OF THE SPIRIT

We have already agreed that, if we wish to grasp the real character of spiritual life, we must avoid the temptation to look at it as merely a historical subject. If it is what it claims to be, it is a form of eternal life, as constant, as accessible to us here and now, as in any so-called age of faith: therefore of actual and present importance, or else nothing at all. This is why I think that the approach to it through philosophy and psychology is so much to be preferred to the approach through pure history. Yet there is a sense in which we must not neglect such history; for here, if we try to enter by sympathy into the past, we can see the life of the Spirit emerging and being lived in all degrees of perfection and under many different forms. Here, through and behind the immense diversity of temperaments which it has transfigured, we can best realise its uniform and enduring character; and therefore our own possibility of attaining to it, and the way that we must tread so to do.

History does not exhort us or explain to us, but exhibits living specimens to us; and these specimens witness again and again to the fact that a compelling power does exist in the world--little understood, even by those who are inspired by it--which presses men to transcend their material limitations and mental conflicts, and live a new creative life of harmony, freedom and joy. Directly human character emerges as one of man's prime interests, this possibility emerges too, and is never lost sight of again. Hindu, Buddhist, Egyptian, Greek, Alexandrian, Moslem and Christian all declare with more or less completeness a way of life, a path, a curve of development which shall end in its attainment; and history brings us face to face with the real and human men and women who have followed this way, and found its promise to be true.

It is, indeed, of supreme importance to us that these men and women did truly and actually thus grow, suffer and attain: did so feel the pressure of a more intense life, and the demand of a more authentic love. Their adventures, whatsoever addition legend may have made to them, belong at bottom to the realm of fact, of realistic happening, not of phantasy: and therefore speak not merely to our imagination but to our will. Unless the spiritual life were thus a part of history, it could only have for us the interest of a n.o.ble dream: an interest actually less than that of great poetry, for this has at least been given to us by man's hard pa.s.sionate work of expressing in concrete image--and ever the more concrete, the greater his art--the results of his transcendental contacts with Beauty, Power or Love. Thus, as the tracking-out of a concrete life, a Man, from Nazareth to Calvary, made of Christianity a veritable human revelation of G.o.d and not a Gnostic answer to the riddle of the soul; so the real and solid men and women of the Spirit--eating, drinking, working, suffering, loving, each in the circ.u.mstances of their own time--are the earnests of our own latent destiny and powers, the ability of the Christian to "grow taller in Christ."[42] These powers--that ability--are factually present in the race, and are totally independent of the specific religious system which may best awaken, nourish, and cause them to grow.

In order, then, that we may be from the first clear of all suspicion of vague romancing about indefinite types of perfection and keep tight hold on concrete life, let us try to re-enter history, and look at the quality of life exhibited by some of these great examples of dynamic spirituality, and the movements which they initiated. It is true that we can only select from among them, but we will try to keep to those who have followed on highest levels a normal course; the upstanding types, varying much in temperament but little in aim and achievement, of that form of life which is re-made and controlled by the Spirit, entinctured with Eternal Life. If such a use of history is indeed to be educative for us, we must avoid the conventional view of it, as a mere chronicle of past events; and of historic personalities as stuffed specimens exhibited against a flat tapestried background, more or less picturesque, but always thought of in opposition to the concrete thickness of the modern world. We are not to think of spiritual epochs now closed; of ages of faith utterly separated from us; of saints as some peculiar species, G.o.d's pet animals, living in an incense-laden atmosphere and less vividly human and various than ourselves. Such conceptions are empty of historical content in the philosophic sense; and when we are dealing with the accredited heroes of the Spirit--that is to say, with the Saints--they are particularly common and particularly poisonous. As Benedetto Croce has observed, the very condition of the existence of real history is that the deed celebrated must live and be present in the soul of the historian; must be emotionally realized by him _now,_ as a concrete fact weighted with significance. It must answer to a present, not to a past interest of the race, for thus alone can it convey to us some knowledge of its inward truth.

Consider from this point of view the case of Richard Rolle, who has been called the father of English mysticism. It is easy enough for those who regard spiritual history as dead chronicle and its subjects as something different from ourselves, to look upon Rolle's threefold experience of the soul's reaction to G.o.d--the heat of his quick love, the sweetness of his spiritual intercourse, the joyous melody with which it filled his austere, self-giving life[43]--as the probable result of the reaction of a neurotic temperament to mediaeval traditions. But if, for instance the Oxford undergraduate of to-day realizes Rolle, not as a picturesque fourteenth-century hermit, but as a fellow-student--another Oxford undergraduate, separated from him only by an interval of time--who gave up that university and the career it could offer him, under the compulsion of another Wisdom and another Love, then he re-enters the living past. If, standing by him in that small hut in the Yorks.h.i.+re wolds, from which the urgent message of new life spread through the north of England, he hears Rolle saying "Nought more profitable, nought merrier than grace of contemplation, the which lifteth us from low things and presenteth us to G.o.d. What thing is grace but beginning of joy? And what is perfection of joy but grace complete?"[44]--if, I say, he so re-enters history that he can hear this as Rolle meant it, not as a poetic phrase but as a living fact, indeed life's very secret--then, his heart may be touched and he may begin to understand. And then it may occur to him that this ardour, and the sacrifice it impelled, the hard life which it supported, witness to another level of being; reprove his own languor and comfort, his contentment with a merely physical mental life, and are not wholly to be accounted for in terms of superst.i.tion or of pathology.

When the living spirit in us thus meets the living spirit of the past, our time-span is enlarged, and history is born and becomes contemporary; thus both widening and deepening our vital experience. It then becomes not only a real mode of life to us; but more than this, a mode of social life. Indeed, we can hardly hope without this re-entrance into the time stream to achieve by ourselves, and in defiance of tradition, a true integration of existence. Thus to defy tradition is to refuse all the gifts the past can make to us, and cut ourselves off from the c.u.mulative experiences of the race. The Spirit, as Croce[45] reminds us, is history, makes history, and is also itself the living result of all preceding history; since Becoming is the essential reality, the creative formula, of that life in which we find ourselves immersed.

It is from such an angle as this that I wish to approach the historical aspect of the life of Spirit; re-entering the past by sympathetic imagination, refusing to be misled by superficial characteristics, but seeking the concrete factors of the regenerate life, the features which persist and have significance for it--getting, if we can, face to face with those intensely living men and women who have manifested it. This is not easy. In studying all such experience, we have to remember that the men and women of the Spirit are members of two orders. They have attachments both to time and to eternity. Their characteristic experiences indeed are non-temporal, but their feet are on the earth; the earth of their own day. Therefore two factors will inevitably appear in those experiences, one due to tradition, the other to the free movements of creative life: and we, if we would understand, must discriminate between them. In this power of taking from the past and pus.h.i.+ng on to the future, the balance maintained between stability and novelty, we find one of their abiding characteristics. When this balance is broken--when there is either too complete a submission to tradition and authority, or too violent a rejection of it--full greatness is not achieved.

In complete lives, the two things overlap: and so perfectly that no sharp distinction is made between the gifts of authority and of fresh experience. Traditional formulae, as we all know, are often used because they are found to tally with life, to light up dark corners of our own spirits and give names to experiences which we want to define.

Ceremonial deeds are used to actualize free contacts with Reality. And we need not be surprised that they can do this; since tradition represents the crystallization, and handling on under symbols, of all the spiritual experiences of the race.

Therefore the man or woman of the Spirit will always accept and use some tradition; and unless he does so, he is not of much use to his fellow-men. He must not, then, be discredited on account of the symbolic system he adopts; but must be allowed to tell his news in his own way. We must not refuse to find reality within the Hindu's account of his joyous life-giving communion with Ram, any more than we refuse to find it within the Christian's description of his personal converse with Christ. We must not discredit the a.s.surance which comes to the devout Buddhist who faithfully follows the Middle Way, or deny that Pagan sacramentalism was to its initiates a channel of grace. For all these are children of tradition, occupy a given place in the stream of history; and commonly they are better, not worse, for accepting this fact with all that it involves. And on the other hand, as we shall see when we come to discuss the laws of suggestion and the function of belief, the weight of tradition presses the loyal and humble soul which accepts it, to such an interpretation of its own spiritual intuitions as its Church, its creed, its environment give to it. Thus St. Catherine of Genoa, St. Teresa, even Ruysbroeck, are able to describe their intuitive communion with G.o.d in strictly Catholic terms; and by so doing renew, enrich and explicate the content of those terms for those who follow them. Those who could not harmonize their own vision of reality with the current formulae--Fox, Wesley or Blake, driven into opposition by the sterility of the contemporary Church--were forced to find elsewhere some tradition through which to maintain contact with the past. Fox found it in the Bible; Wesley in patristic Christianity. Even Blake's prophetic system, when closely examined, is found to have many historic and Christian connections. And all these regarded themselves far less as bringers-in of novelty, than as restorers of lost truth. So we must be prepared to discriminate the element of novelty from the element of stability; the reality of the intuition, the curve of growth, the moral situation, from the traditional and often symbolic language in which it is given to us. The comparative method helps us towards this; and is thus not, as some would pretend, the servant of scepticism, but rightly used the revealer of the Spirit of Life in its variety of gifts. In this connection we might remember that time--like s.p.a.ce--is only of secondary importance to us. Compared with the eons of preparation, the millions of years of our animal and sub-human existence, the life of the Spirit as it appears in human history might well be regarded as simultaneous rather than successive. We may borrow the imagery of Donne's great discourse on Eternity and say, that those heroic livers of the spiritual life whom we idly cla.s.s in comparison with ourselves as antique, or mediaeval men, were "but as a bed of flowers some gathered at six, some at seven, some at eight--all in one morning in respect of this day."[46]

Such a view brings them more near to us, helps us to neglect mere differences of language and appearance, and grasp the warmly living and contemporary character of all historic truth. It preserves us, too, from the common error of discriminating between so-called "ages of faith" and our own. The more we study the past, the more clearly we recognize that there are no "ages of faith." Such labels merely represent the arbitrary cuts which we make in the time-stream, the arbitrary colours which we give to it. The spiritual man or woman is always fundamentally the same kind of man or woman; always reaching out with the same faith and love towards the heart of the same universe, though telling that faith and love in various tongues. He is far less the child of his time, than the transformer of it. His this-world business is to bring in novelty, new reality, fresh life. Yet, coming to fulfil not to destroy, he uses for this purpose the traditions, creeds, even the inst.i.tutions of his day.

But when he has done with them, they do not look the same as they did before. Christ himself has been well called a Constructive Revolutionary,[47] yet each single element of His teaching can be found in Jewish tradition; and the n.o.blest of His followers have the same character. Thus St. Francis of a.s.sisi only sought consistently to apply the teaching of the New Testament, and St. Teresa that of the Carmelite Rule. Every element of Wesleyanism is to be found in primitive Christianity; and Wesleyanism is itself the tradition from which the new vigour of the Salvation Army sprang. The great regenerators of history are always in fundamental opposition to the common life of their day, for they demand by their very existence a return to first principles, a revolution in the ways of thinking and of acting common among men, a heroic consistency and single-mindedness: but they can use for their own fresh constructions and contacts with Eternal Life the material which this life offers to them. The experiments of St. Benedict, St. Francis, Fox or Wesley, were not therefore the natural products of ages of faith.

They each represented the revolt of a heroic soul against surrounding apathy and decadence; an invasion of novelty; a sharp break with society, a new use of antique tradition depending on new contacts with the Spirit. Greatness is seldom in harmony with its own epoch, and spiritual greatness least of all. It is usually startlingly modern, even eccentric at the time at which it appears. We are accustomed to think of "The Imitation of Christ" as the cla.s.sic expression of mediaeval spirituality. But when Thomas a Kempis wrote his book, it was the manifesto of that which was called the Modern Devotion; and represented a new attempt to live the life of the Spirit, in opposition to surrounding apathy.

When we re-enter the past, what we find, there is the persistent conflict between this novelty and this apathy; that is to say between man's instinct for transcendence, in which we discern the pressure of the Spirit and the earnest of his future, and his tendency to lag behind towards animal levels, in which we see the influence of his racial past. So far as the individual is concerned, all that religion means by grace is resumed under the first head, much that it means by sin under the second head. And the most striking--though not the only--examples of the forward reach of life towards freedom (that is, of conquering grace) are those persons whom we call men and women of the Spirit. In them it is incarnate, and through them, as it were, it spreads and gives the race a lift: for their transfiguration is never for themselves alone, they impart it to all who follow them. But the downward falling movement ever dogs the emerging life of spirit; and tends to drag back to the average level the group these have vivified, when their influence is withdrawn. Hence the history of the Spirit--and, incidentally, the history of all churches--exhibits to us a series of strong movements towards completed life, inspired by vigorous and transcendent personalities; thwarted by the common indolence and tendency to mechanization, but perpetually renewed. We have no reason to suppose that this history is a closed book, or that the spiritual life struggling to emerge among ourselves will follow other laws.

We desire then, if we can, to discover what it was that these transcendent personalities possessed. We may think, from the point at which we now stand, that they had some things which were false, or, at least, were misinterpreted by them. We cannot without insincerity make their view of the universe our own. But, plainly, they also possessed truths and values which most of us have not: they obtained from their religion, whether we allow that it had as creed an absolute or a symbolic value, a power of living, a courage and clear vision, which we do not as a rule obtain. When we study the character and works of these men and women, observing their n.o.bility, their sweetness, their power of endurance, their outflowing love, we must, unless we be utterly insensitive, perceive ourselves to be confronted by a quality of being which we do not possess. And when we are so fortunate as to meet one of them in the flesh, though his conduct is commonly more normal than our own, we know then with Plotinus that the soul _has_ another life. Yet many of us accept the same creedal forms, use the same liturgies, acknowledge the same scale of values and same moral law. But as something, beyond what the ordinary man calls beauty rushes out to the great artist from the visible world, and he at this encounter becomes more vividly alive; so for these there was and is in religion a new, intenser life which they can reach. They seem to represent favourable variations, genuine movements of man towards new levels; a type of life and of greatness, which remains among the h.o.a.rded possibilities of the race.

Now the main questions which we have to ask of history fall into two groups:

First, _Type._ What are the characters which mark this life of the Spirit?

Secondly, _Process._ What is the line of development by which the individual comes to acquire and exhibit these characters?

First, then, the _Spiritual Type._

What we see above all in these men and women, so frequently repeated that we may regard it as cla.s.sic, is a perpetual serious heroic effort to integrate life about its highest factors. Their central quality and real source of power is this single-mindedness. They aim at G.o.d: the phrase is Ruysbroeck's, but it pervades the real literature of the Spirit. Thus it is the first principle of Hinduism that "the householder must keep touch with Brahma in all his actions."[48] Thus the Sufi says he has but two laws--to look in one direction and to live in one way.[49] Christians call this, and with reason, the Imitation of Christ; and it was in order to carry forward this imitation more perfectly that all the great Christian systems of spiritual training were framed. The New Testament leaves us in no doubt that the central fact of Our Lord's life was His abiding sense of direct connection with and responsibility to the Father; that His teaching and works of charity alike were inspired by this union; and that He declared it, not as a unique fact, but as a possible human ideal. This Is not a theological, but a historical statement, which applies, in its degree to every man and woman who has been a follower of Christ: for He was, as St. Paul has said, "the eldest in a vast family of brothers." The same single-minded effort and attainment meet us in other great faiths; though these may lack a historic ideal of perfect holiness and love. And by a paradox repeated again and again in human history, it is this utter devotion to the spiritual and eternal which is seen to bring forth the most abundant fruits in the temporal sphere; giving not only the strength to do difficult things, but that creative charity which "wins and redeems the unlovely by the power of its love."[50] The man or woman of prayer, the community devoted to it, tap some deep source of power and use it in the most practical ways. Thus, the only object of the Benedictine rule was the fostering of goodness in those who adopted it, the education of the soul; and it became one of the chief instruments in the civilization of Europe, carrying forward not only religion, but education, pure scholars.h.i.+p, art, and industrial reform. The object of St. Bernard's reform was the restoration of the life of prayer. His monks, going out into the waste places with no provision but their own faith, hope and charity, revived agriculture, established industry, literally compelled the wilderness to flower for G.o.d. The Brothers of the Common Life joined together, in order that, living simply and by their own industry, they might observe a rule of constant prayer: and they became in consequence a powerful educational influence. The object of Wesley and his first companions was by declaration the saving of their own souls and the living only to the glory of G.o.d; but they were impelled at once by this to practical deeds of mercy, and ultimately became the regenerators of religion in the English-speaking world.

It is well to emphasize this truth, for it conveys a lesson which we can learn from history at the present time with much profit to ourselves. It means that reconstruction of character and reorientation of attention must precede reconstruction of society; that the Sufi is right when he declares that the whole secret lies in looking in one direction and living in one way. Again and again it has been proved, that those who aim at G.o.d do better work than those who start with the declared intention of benefiting their fellow-men. We must _be_ good before we can _do_ good; be real before we can accomplish real things. No generalized benevolence, no social Christianity, however beautiful and devoted, can take the place of this centring of the spirit on eternal values; this humble, deliberate recourse to Reality. To suppose that it can do so, is to fly in the face of history and mistake effect for cause.

This brings us to the _Second Character_: the rich completeness of the spiritual life, the way in which it fuses and transfigures the complementary human tendencies to contemplation and action, the non-successive and successive aspects of reality. "The love of G.o.d,"