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He who learns to live the interior life and to take little account of outward things, does not seek special places or times to perform devout exercises. A spiritual man quickly recollects himself because he has never wasted his attention upon externals. No outside work, no business that cannot wait stands in his way. He adjusts himself to things as they happen. He whose disposition is well ordered cares nothing about the strange, perverse behavior of others, for a man is upset and distracted only in proportion as he engrosses himself in externals.
(Thomas a’ Kempis, The Imitation of Christ, Trans. A. Croft, H. Bolton)
Thomas a’ Kempis speaks of the “interior life” and reminds us of the blessings of learning that way of life. Knowing these benefits can encourage us who seek to live the “interior life” in a society measuring worth almost fully on external values and action.
First, the interior life provides us the experience of spontaneous spiritual practice. Those attached to exterior things, including persons and objects, even sacred objects, seek particular places and times to detach and practice devotion. Such persons tend to divide their lives between “active” and “devotional.” The “interior life” can itself be misleading, for it can imply disinterest in matters external and be misinterpreted as quietism. However, “interior life” speaks to an orientation or disposition. The contemplative, which practices the interior life, is not a person who judges matter and the world as evil, nor action as second to simple being; rather, the contemplative engages the external with the gratitude, reverence, and responsibility that arises from moving from a deepening awareness of the Presence of God within all things.
Second, a’ Kempis notes that quick recollection is a blessing of the interior life. Centering Prayer is a practice in this interior disposition. In Centering Prayer the one praying returns to a prayer word or phrase, or the breath, upon realizing the mind is wandering from being fully present to Christ. The repeated return to the Center, to Christ-Within, helps stabilize the ability to quick recollection in daily life. When this quick recollection is learned, we find that we are less likely to be distracted for extended periods of time. Quick recollection is not a denial of a situation which might call for our attention; rather, this recollection is a returning to the Christ Within even as we might have to deal with the very situation that pulled us from that Center, Who is the One through Whom we can receive the strength to do all things we are called upon to do.
For persons who can practice this quick recollection, the experience of St. Paul can be daily realized by them:
11Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13I can do all things through him who strengthens me.
(Philippians 4, ESV, emphasis added)
Third, the interior life provides situational flexibility. “He adjusts himself to things as they happen.” Flexibility indicates, as a’ Kempis clarifies, ability to proceed with acting in the moment with what must be done now, allowing what can wait not to detour from the call of the moment. We are surrounded, daily, by the wishes and expectations of other persons. However, moving from our Center graces a person to be more mindful and, therefore, more aware of what we are to do, rather than what others think we need to do. This does not imply a rebellion against authority or utilization of the interior life as a means to promote a personalized agenda. Rather, the interior life arises from an inner orientation to the Christ Within and, thus, will lean neither toward conformity nor noncompliance.
Fourth, the interior life allows us freedom from obsessing about other person’s behaviors. A’ Kempis speaks of not focusing on the “strange, perverse behaviors of others.” Likewise, the same loving detachment allows a person not to focus on the noble behaviors of other persons. We can be concerned about the behaviors of other persons, and we can rejoice in the good deeds of others. However, because the interior life arises from and continues through our living in awareness of the Christ Within, the Holy Spirit, we are able to keep returning to that Presence, rather than become absorbed with, perturbed by, or infatuated with the actions of other persons.
A’ Kempis says we learn this interior life. Spiritual Disciplines teach us to enjoy being as a balance to our doing and are means to the Practice of the Presence. The Practice of the Presence of God is a way of referring to the interior life. The Practice of the Presence of God is not thinking of God all the time; rather, such is awareness that our lives are oriented to and proceed from the Presence of God, moment-by-moment, eternally. And, ironically, the person living from the interior life is most prepared to engage the exterior aspects of the world and persons.
Spiritual Exercise
1. Define, in your own words, “interior life.”
2. What disciplines do you practice that help you live more from the Center, the Holy Spirit?
3. Does your spiritual community address the need to nurture living an interior life? If so, how?
4. Would you like to live the interior life? How would you proceed to explore that possibility?
Prayer
Indwelling Christ, among others and duties, too, may I find a resting place of Interior Quiet, from which I shall both be blessed and be a blessing. Amen.
Brian's book of mystical love poetry, An Ache for Union, can be ordered through major bookdealers.
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