The Life of the Spirit and the Life of To-day by Evelyn Underhill
page 59 of 265 (22%)
page 59 of 265 (22%)
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and contemplation, the creative power, and above all the principle of
social solidarity and discipleship. We go on to ask history what it has to tell us on the second point, the process by which the individual normally develops this life of the Spirit, the serial changes it demands; for plainly, to know this is of practical importance to us. The full inwardness of these changes will be considered when we come to the personal aspect of the spiritual life. Now we are only concerned to notice that history tends to establish the constant recurrence of a normal process, recognizable alike in great and small personalities under the various labels which have been given to it, by which the self moves from its usually exclusive correspondence with the temporal order to those full correspondences with reality, that union with God, characteristic of the spiritual life. This life we must believe in some form and degree to be possible for all; but we study it best on heroic levels, for here its moments are best marked and its fullest records survive. The first moment of this process seems to be, that man falls out of love with life as he has commonly lived it, and the world as he has known it. Dissatisfaction and disillusion possess him; the negative marks of his nascent intuition of another life, for which he is intended but which he has not yet found. We see this initial phase very well in St. Benedict, disgusted by the meaningless life of Roman society; in St. Francis, abandoning his gay and successful social existence; in Richard Rolle, turning suddenly from scholarship to a hermit's life; in the restless misery of St. Catherine of Genoa; in Fox, desperately seeking "something that could speak to his condition"; and also in two outstanding examples from modern India, those of the Maharishi Devendranath Tagore and the Sadhu Sundar Singh. This dissatisfaction, sometimes associated |
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