Practical Mysticism - Evelyn Underhill (free novel 24 TXT) 📗
- Author: Evelyn Underhill
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You are therefore to let yourself go; to cease all conscious, anxious striving and pushing. Finding yourself in this place of darkness and quietude, this “Night of the Spirit,” as St. John of the Cross has called it, you are to dwell there meekly; asking nothing, seeking nothing, but with your doors flung wide open towards God. And as you do thus, there will come to you an ever clearer certitude that this darkness enveils the goal for which you have been seeking from the first; the final Reality with which you are destined to unite, the perfect satisfaction of your most ardent and most sacred desires. It is there, but you cannot by your efforts reach it. This realisation of your own complete impotence, of the resistance which the Transcendent—long sought and faithfully served—now seems to offer to your busy outgoing will and love, your ardour, your deliberate self-donation, is at once the most painful and most essential phase in the training of the human soul. It brings you into that state of passive suffering which is to complete the decentralisation of your character, test the purity of your love, and perfect your education in humility.
Here, you must oppose more thoroughly than ever before the instincts and suggestions of your separate, clever, energetic self; which, hating silence and dimness, is always trying to take the methods of Martha into the domain of Mary, and seldom discriminates between passivity and sloth. Perhaps you will find, when you try to achieve this perfect self-abandonment, that a further, more drastic self-exploration, a deeper, more searching purification than that which was forced upon you by your first experience of the recollective state is needed. The last fragments of selfhood, the very desire for spiritual satisfaction—the fundamental human tendency to drag down the Simple Fact and make it ours, instead of offering ourselves to it—must be sought out and killed. In this deep contemplation, this profound Quiet, your soul gradually becomes conscious of a constriction, a dreadful narrowness of personality; something still existing in itself, still tending to draw inwards to its own centre, and keeping it from that absolute surrender which is the only way to peace. An attitude of perfect generosity, complete submission, willing acquiescence in anything that may happen—even in failure and death—is here your only hope: for union with Reality can only be a union of love, a glad and humble self-mergence in the universal life. You must, so far as you are able, give yourself up to, “die into,” melt into the Whole; abandon all efforts to lay hold of It. More, you must be willing that it should lay hold of you. “A pure bare going forth,” says Tauler, trying to describe the sensations of the self at this moment. “None,” says Ruysbroeck, putting this same experience, this meek outstreaming of the bewildered spirit, into other language, “is sure of Eternal Life, unless he has died with his own attributes wholly into God.”
It is unlikely that agreeable emotions will accompany this utter self-surrender; for everything will now seem to be taken from you, nothing given in exchange. But if you are able to make it, a mighty transformation will result. From the transitional plane of darkness, you will be reborn into another “world,” another stage of realisation: and find yourself, literally, to be other than you were before. Ascetic writers tell us that the essence of the change now effected consists in the fact that “God’s action takes the place of man’s activity”—that the surrendered self “does not act, but receives.” By this they mean to describe, as well as our concrete language will permit, the new and vivid consciousness which now invades the contemplative; the sense which he has of being as it were helpless in the grasp of another Power, so utterly part of him, so completely different from him—so rich and various, so transfused with life and feeling, so urgent and so all-transcending—that he can only think of it as God. It is for this that the dimness and steadily increasing passivity of the stage of Quiet has been preparing him; and it is out of this willing quietude and ever-deepening obscurity that the new experiences
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