The Essentials of Spirituality by Felix Adler (top 100 novels of all time TXT) 📕

The Project Gutenberg EBook of The Essentials of Spirituality, by Felix Adler

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Title: The Essentials of Spirituality

Author: Felix Adler

Release Date: June 30, 2007 [EBook #21981]

Language: English

*** START OF THIS PROJECT GUTENBERG EBOOK THE ESSENTIALS OF SPIRITUALITY ***

Produced by David B. Alexander

by Felix Adler

The Essentials of Spirituality

The first essential is an awakening, a sense of the absence of spirituality, the realized need of giving to our lives a new and higher quality; first there must be the hunger before there can be the satisfaction.

Similar effects are often produced by widely differing processes. In the psychical world that quality which we call spirituality may be associated with and evoked by Theism, or the belief in a Divine Father; by Pantheism, as in the case of Spinoza, whose face at the very first glance impresses you with its spiritual cast; or even by the Buddhist belief in Nirvana. It may also be attained by following the precepts and striving after the ideals of Ethical Culture. For spirituality is not indissolubly associated with any one type of religion or philosophy; it is a quality of soul manifesting itself in a variety of activities and beliefs.

Before we proceed further, however, we must hazard a definition of the word. In the region of mental activity which is called the spiritual life vagueness is apt to prevail, the outlines of thought are apt to be blurred, the feelings aroused are apt to be indistinct and transitory. The word 'spiritual' becomes a synonym of muddy thought and misty emotionalism. If there were another word in the language to take its place, it would be well to use it. But there is not. We must use the word 'spiritual,' despite its associations and its abuse. We shall endeavor, however, to attach a distinct and definite meaning to the word. Mere definition, however, is too abstract and nakedly intellectual. Perhaps a description of some types of character, combined with definition, will be the better way.

Savonarola is surely one of the commanding figures in history. His fiery earnestness, his passion for righteousness, the boldness with which he censured the corruptions of the Roman Court, the personal qualities by which he—a foreigner and a mere monk—made himself for a short period the lawgiver, the prophet, and virtually the dictator of Florence—that Florence which was at the time the very gemmary of the Renaissance—his sudden fall and tragic death; all combine to attract toward him our admiration, pity, and love, and to leave upon our minds the impression of his extraordinary moral genius. And yet, though a spiritual side was not wanting in Savonarola, we should not quote him as an outstanding exemplar of spirituality. The spiritual life is unperturbed and serene. His nature was too passionate, he was too vehement in his philippics, too deeply engrossed in the attainment of immediate results, too stormy a soul to deserve the name of spiritual.

Again, our own Washington is one of the commanding figures in history. He achieved the great task which he set himself; he secured the political independence of America. He became the master builder of a nation; he laid securely the foundations on which succeeding generations have built. He was calm, too, with rare exceptions; an expert in self-control. But there was mingled with his calmness a certain coldness. He was lofty and pure, but we should hardly go to him for instruction in the interior secrets of the spiritual life. His achievements were in another field. His claim to our gratitude rests on other grounds. The spiritual life is calm, but serenely calm; irradiated by a fervor and a depth of feeling that were to some extent lacking in our first president. Lincoln, perhaps, came nearer to possessing them.

Again, we have such types of men as John Howard, the prison reformer, and George Peabody, who devoted his great fortune to bettering the housing of the poor and to multiplying and improving schools. These men—especially the latter—were practical and sane, and were prompted in their endeavors by an active and tender benevolence. Yet we should scarcely think of them as conspicuous examples of the spiritual quality in human life and conduct. Benevolence, be it never so tender and practical, does not reach the high mark of spirituality. Spirituality is more than benevolence in the ordinary sense of the term. The spiritual man is benevolent to a signal degree, but his benevolence is of a peculiar kind. It is characterized by a certain serene fervor which we may almost call saintliness.

But perhaps some one may object that a standard by which personalities like Savonarola, Washington, Howard and Peabody fall short is probably set too high, and that in any case the erection of such a standard cannot be very helpful to the common run of human beings. Where these heroic natures fall short, can you and I hope to attain? To such an objection the reply is that we cannot be too fastidious or exacting in respect to our standard, however poor our performance may be. Nothing less than a kind of divine completeness should ever content us. Furthermore, there have been some men who approached nearer to the spiritual ideal than the patriots and the philanthropists just mentioned—some few men among the Greeks, the Hindus, and the Hebrews. And for the guidance of conduct, these more excellent spirits avail us more than the examples of a Savonarola, a Washington or a Howard. To be a prophet or the lawgiver of a nation is not within your province and mine. For such a task hardly one among millions has the opportunity or the gifts. To be liberators of their country has been accorded in all the ages thus far covered by human history to so small a number of men that one might count them on the fingers of a single hand. Even to be philanthropists on a large scale is the restricted privilege of a very few. But to lead the spiritual life is possible to you and me if we choose to do so. The best is within the reach of all, or it would not be the best. Every one is permitted to share life's highest good.

The spiritual life, then, may be described by its characteristic marks of serenity, a certain inwardness, a measure of saintliness. By the latter we are not to understand merely the aspiration after virtue or after a lofty ideal, still pursued and still eluding, but to a certain extent the embodiment of this ideal in the life—virtue become a normal experience like the inhalation and exhalation of breath! Moreover, the spiritually-minded seem always to be possessed of a great secret. This air of interior knowledge, of the perception of that which is hidden from the uninitiated, is a common mark of all refinement, aesthetic as well as moral. In studying the face of Leonardo da Vinci's 'Mona Lisa,' for instance, one will find that it is this interior insight that explains the so-called "cryptic smile." In the case of aesthetic refinement, the secret discloses itself as at bottom delicacy, the delicacy which prevents intrusion on the personality of others; which abhors a prying curiosity; which finds subtle ways of conveying esteem and delicate modes of rendering service. But the secret of moral refinement is of a far higher order, transcending aesthetic refinement by as much as goodness is superior to mere charm. The secret in this case consists in the insight vouchsafed to the spiritually-minded of the true end of human existence.

Constituted as we are, there exist for us lower and higher ends. This distinction is fundamental for ethics. Food is necessary; without it we cannot live. But the getting of food—however necessary—is a lower end. Knowledge is a necessary end, and a higher one. The practical moral ends, such as the reformation of prisons, the improvement of the dwellings of the poor, are yet higher ends. But above all these is the highest end, that of moral completeness, of perfection, not in one particular but in every particular. Spirituality consists in always keeping in view this supreme end. The spiritually-minded person is one who regards whatever he undertakes from the point of view of its hindering or furthering his attainment of the supreme end. If a river had a consciousness like the human consciousness, we might imagine that it hears the murmur of the distant sea from the very moment when it leaves its source, and that the murmur grows clearer and clearer as the river flows on its way, welcoming every tributary it receives as adding to the volume which it will contribute to the sea, rejoicing at every turn and bend in its long course that brings it nearer to its goal. Such is the consciousness of a spiritually-minded human being. Or to take a simile from human experience. There are times when we go abroad to travel just for change of scenery and the refreshment which change brings with it. When we go in this mood we are likely to be intent on wayside pleasures, and at every stage of the journey, at every town where we halt, we shall suffer ourselves to be engrossed in the points of interest which that temporary abiding-place has to offer us, careless of what may await us farther on. But there are other times when we go abroad on serious business. Some congress of scientists or fellow-workers is to meet in which we are to take our part; or there is a conflict being waged in which we are to bear our share of wounds or death, as in the case of the Japanese, who are now setting out from their homes toward the battlefields of Manchuria; or there is some loved one at a distance who needs us, calls us, expects us. Then the stations on the way are unable to captivate our attention; we are impatient to pass them by; we welcome each one as we approach it as bringing us one step nearer to the desired goal.

Some such analogy will help us understand the inner state of a spiritually-minded person. He thinks always of the ultimate end. In whatever he does or omits to do he asks himself, Will it advance me or divert me from the ultimate goal? Since spirituality consists in keeping in mind the ultimate goal, it follows, in accordance with what was said in the beginning, that there must be various types of spirituality, corresponding to the various ways in which the ultimate goal is conceived. For those to whom the final end of human life is union with God, the Divine Father, the thought of this Divine Father gives color and complexion to their spiritual life. They think of Him when they lie down at night and when they rise up in the morning; his praise is ever on their lips; the desire to win his approbation is with them in all their undertakings. To those who regard the attainment of Nirvana as the supreme end, like the Buddhists, the thought of Nirvana is a perpetual admonition. To those who view the supreme end of life as moral perfection, the thought of that perfection is the constant inner companion. The moral man, commonly so-called; the man who is honest, pays his debts, performs his duties to his family; the man who works for specific objects, such as political reform; this man, worthy of all respect though he be, is still intent on the stages of his journey. The spiritual man, as we must now define him from the point of view of Ethical Culture, is the man who always thinks of the ultimate goal of his journey, i. e., a moral character complete in every particular, and who is influenced by that thought at all times and in all things. Spirituality, in this conception of it, is nothing but morality raised to its highest power.

And now, let us ask what are some of the conditions on which the attainment of such a life depends. The prime condition is to acquire the habit of ever and anon detaching one's self from one's accustomed interests and pursuits, becoming, as it were, a spectator of one's self and one's doings, escaping from the sweeping current and standing on the shore. For this purpose it is advisable to consecrate certain times, preferably a certain time each day, to self-recollection; to dedicate an hour—or a half-hour, if no more can be spared—to seeing one's life in all its relations; that is, as the poet has put it, to seeing life "steadily and seeing it whole." The sane view is to see things in their relation to