The Spirit of God works deeply within us. He lifts up our consciousness from its natural attachment to ourself and our concerns to an atmosphere of infinite love that lies deeper in us than even the core of our own being. In other words, the Holy Spirit raises us far beyond the limitations of our own understanding so that we may drink deeply of the knowledge of God. Human knowledge bases its trust on the discoveries of science, and is the fruit of living experience throughout the ages of mortal endeavour. Divine knowledge flows to the receptive human soul in the practice of contemplative prayer, so that a completely new perspective is given to all that the mind had previously accepted as final truth. The understanding that comes from God is true wisdom; unlike the knowledge that is the fruit of human endeavour, it is broad, expansive, all-embracing and of transfiguring intensity. The knowledge that proceeds from man is discursive and analytical, and works best in categories of thought. It sees barriers rather than synthesis; it creates division, and exults when it has put everything into place. It likes to assume a dominant role, putting everything else into subjection to its own power.
But, in fact, there is one source alone of all knowledge, and that is God Himself. Were it not for the ceaseless activity of the Holy Spirit in the lives of men, their minds would fail to respond to the challenge of existence, and no fresh truth about the human condition would come to light and be the basis of a new understanding of the world and its workings. The Spirit of God never leaves us without His witness; He drives us on with a divine discontent that is the motivating force of all human creativity, whether artistic, scientific, philosophical or theological. The Spirit of God will never cease to grapple with the hard inertia of the human soul, longing above all else for indolent composure, until a new thing is born of its travail, until the virgin consciousness deep in the soul has conceived a greater truth and brought it into the light of common knowledge after a painful period of gestation. So the Spirit of God raises, by slow steps of disclosure, the purely human mind to spiritual illumination, bringing the separated soul into communion with all creation. This is the supreme gift of God to man; it determines the human spiritual nature and defines man's journey to completion, to a full participation in the divine reality.
The Spirit works best in a mind that is, at the same time, both empty of its own riches and yet also receptive to new truth. It is important in this respect to distinguish between mere mental passivity and alert mental receptivity. The passive mind lies inert, almost dormant. It may be too disinterested to be capable of assimilating any new information, or else it may be open indiscriminately to any external influence, so that it can become a channel for mischief and prejudice. Such may be the entranced mind that can be occupied and used by any invading psychic influence, whether from the living world or the world of the shades beyond death. In this world there move discarnate forms of those once with us in the flesh and also more subtle emanations from the psychic hierarchy of forms that are alternatively called angelic or demonic, depending on their source and activity. The passive mind is therefore the repository of indifferent influences arising from within the psyche of the person as well as from outside its immediate environs. In fact, there is a continuous, subtle interaction between what is within and what lies outside our consciousness. Taken in totality, the sensitivity of passive mental openness cannot be recommended as a desirable condition for authentic spiritual illumination; on the contrary, it is just as liable to be the source of delusion and false prophecy.
The state of mental receptivity, on the other hand, is one of watchful alertness, of active co-operation with the powers beyond one. In this state what is given is accepted for its own worth after being censored by the God-given rational faculty. The information received accords with the deeper intuitions of the soul, or true self, so that deep calls to deep in the roar of God's cataracts (Ps. 42:7). Reason, intuition and aspiration are at once satisfied and fulfilled by the divine knowledge that enters an openly receptive mind; they are instructed and extended by a wisdom that enlarges the bounds of human understanding to a fuller dimension of awareness. When Jesus spoke to the common people, they listened eagerly (Mark 12:37), for they were astounded at His teaching; unlike the doctors of the law, He taught with a note of authority (Mark 1:22). The teaching of this obscure young man resonated with the aspirations deep in the souls of even His humblest listeners, whereas the conventional expositions of the law that they had heard before failed to penetrate beneath the superficial layers of the reasoning mind. They could agree with the words rationally, but they were secretly unmoved by what they had heard. The reason was that the teachers were themselves unchanged by the doctrine they preached; in fact it tended to isolate them from a full participation in the life of the community by enclosing them in a shell of complacency and self-esteem that separated them from their inner feelings and responses. This is what teaching that emanates from human sources so often does: it immures those who deliver the doctrine and those who accept it in a comfortable edifice of intellectual assurance. Here all problems and difficulties are reduced to a common denominator that can be manipulated by the mind, cut down to size, and then dismissed from further productive thought.
When the true prophet speaks, he gives utterance to the word of God that proceeds from his own soul but has its origin in the creative impulse that moves the whole cosmos. He is still, and enables God's word to use the experience of his life as a way of enlightening the minds of those who hear him. When the wisdom of God speaks through the human mouthpiece, that person is entrusted with adding his own contribution to the finished product. He does not alter the message, but flavours it with his own life's experience so that the supernatural wisdom is made available to the human audience through the prophet's own participation in the human condition. Without God there can be no true knowledge; without man that knowledge would remain unearthed and unformed. The human instrument brings the divine wisdom down to the capacity of his brothers. Their own souls are quickened by it, and a fresh view of reality is revealed to the people who have heard the message. From slothful apathy they are awakened to joyful commitment, so that in the end they may bear witness to an inner transfiguration of the human will that can now work in harmony and trust with God.
The receptive mind hears the divine message in that creative silence from which all virginal conceptions are through gestation to triumphant birth. The passive mind, on the other hand, is the indiscriminate channel through which any type of communication can proceed. Its end is delusion, so that those who hear its words are led astray into specious illusion and self-inflating reassurance. The Holy Spirit is the divine counsellor; from Him alone issues forth true counsel that renews the lives of those who are bowed down in tragedy and disillusionment. Only when the spirit of counsel shines through the lives and words of those who endeavour to help their fellow men, is light shed in the world's dark places and freedom granted to those who are in captivity to the limitations of the human condition. The world looks for comfort and rational solutions to problems, whereas the divine mind works towards transfiguration and the creation of a new society in which all are one in living relationship with each other and with God.
From all this it is apparent that the Holy Spirit imparts counsel best when the agent is in a state of rapt, self-giving contemplation. In this state his own personal desires are transcended - ultimately indeed to be broadened into a compassion that embraces all human suffering - so that he can transmit the message of God to those who seek help. The practice of contemplation is an essential element in an effective prayer-life - since contemplation is the way of approach of the soul to God as well as the end of the sequence of confession, petition and intercession that informs the soul's conversation with God. Until one can enter into rapt silence and surrender one's awareness in trusting love to the unknown ground of existence, one cannot effect a real communication with the Deity. But how can one carry out that sublime practice of contemplation in the heat of everyday encounter when silence is barely attainable and seen to be remote from one's consciousness? The secret is to practise the presence of God in all situations and on all occasions. If one is constantly aware of God's providence so that one is dedicating all one's thoughts, words and actions to Him, one is in effect contemplating Him. In a situation that requires urgent counsel one can call upon the divine presence at once and receive the power of the Holy Spirit. Words that are startling in their power then flow from one's lips, shaking one's preconceived ideas even as one kneels in the depth of self-effacement that is the prerequisite of a divine encounter. These are the words of truth appropriate to the situation in hand. If they are heard and inwardly digested, they can effect a revolution of spiritual renewal, and cause one to see the present dark way ahead in a completely different context.
The way to divine wisdom is through a confession of human ignorance. The way to God is by a path of unknowing when all that one had previously relied on proves inadequate, apart from a faith that persists despite all reason. And yet faith is dimly sustained by doubt and against doubt, as we shall see. As St Paul says, 'Divine folly is wiser than the wisdom of man, and divine weakness stronger than man's strength' (I Cor. 1:25). He goes on to remind his Corinthian disciples that they were of little account in the world's eyes in terms of wisdom or social advantage, yet to shame the wise God had chosen what the world counted folly, and to shame what was strong God chose what the world counted weakness. He had chosen things low and contemptible, mere nothings, to overthrow the existing order. And so there is no place for human pride in the presence of God (I Cor.1:26-9). Pride is in essence an attitude of self-sufficiency that refuses to accept the free gift of love. It is not to be confused with self-esteem, which is a most important quality in all aspiring people and aims at preserving their lives and rendering them more fit to do the work that lies ahead of them. It becomes aberrant and destructive only when it exceeds its immediate mandate of self-preservation to do God's will and becomes an end in its own right. Then it uses other people for its own ends and becomes predatory and destructive to others and ultimately to the person also. By contrast, the proud person refuses to receive from another source, since he believes he embodies the fullness of wisdom. If the source is human he may be persuaded eventually to yield to its promises of greater knowledge to come. But if the source is beyond the rational faculty, on which most people pride themselves, he will not accept its gift until his pride is shattered by such a fall that he has at last been able to put the things of this world into proper perspective, neither denying their importance nor putting them on a divine pedestal.
The Holy Spirit is the true counsellor. He shows us what is to come and also gives us the strength to face the difficulties that lie ahead of us. Indeed He is both the strength and the giver, for only under His inspiration can we surmount the present impasse and be lifted on to a new plane of endeavour in which fresh possibilities provide an outlet for a new way of approach. We cannot rise to the full stature of a person until the Spirit is manifestly working in us. We cannot be of any assistance to anyone else until we are led by that divine Spirit. The work of counselling is, in effect, the way of transferring the power of the Holy Spirit from the counsellor to the client, from the minister of healing to the one in need.
The transference of psychic material from the analysand to his analyst is known to be a crucial releasing and healing mechanism in the work of deep psychotherapy. The phenomenon of transference is the heart indeed of all healing collaborations. We may believe that the use of rational argument, intellectual debate and earnest exhortation is fundamental in setting a disturbed person on to a proper course of action. But, useful as all this undoubtedly is, it can be effective only when a deep rapport has been established between the parties of the enterprise. And at this stage, rational debate is often superfluous, since its tendency and conclusion are immediately obvious to all who are participating in the venture of inner healing. The divine transfer is effected by the Holy Spirit who gives of Himself to all who are open in receptivity and humble in self-regard. 'Come to me, all whose work is hard, whose load is heavy; and I will give you relief. Bend your necks to my yoke, and learn from me, for I am gentle and humble-hearted; and your souls will find relief. For my yoke is good to bear, my load is light' (Matt.11:28-30). This text is spoken of Christ, and the work of lightening the load is performed by the Spirit that issues supremely from Him. That same Spirit must issue from all of us who are to give counsel to the distraught and minister healing to the disabled. We of ourselves can do nothing that is ultimately helpful, although it may seem impressive in the short term, but when we are still and attentive, the power of God can work within us, making use of our innate gifts and talents, so that we may be the agents of deeds of such heroism and proclaim words of such wisdom that lives may be changed as the result of our ministry. This is the spirit of counsel that leads all in its proximity to a full development of their potential as human beings. The person who has the privilege of being used for a counselling or healing ministry is especially sensitive to the inspiration of the Holy Spirit, and remains alert to His thrust and enlightenment at all times.
The human mind is beset with obstacles and limitations; the spiritual mind can transcend the rational barriers of what appears possible by entering upon new tracts of exploration. This is the difference between a type of counselling that is restricted to a particular theory of personality development and integration and one that admits its own ignorance and throws itself open to the divine initiative. This type of ignorance is not to be confused with obscurantism, an attitude that rejects all rational arguments and scientific developments, submitting itself totally to a sacrosanct tradition or a fundamentalistic regard for a sacred scripture. The ignorance of the human mind that can lead to its receiving divine wisdom is one of openness, humility and a deep-set sense of adventure into the unknown. The words of the One who sat on the throne of God and said 'Behold! I am making all things new' (Rev. 21:5) are also the words that come to all who truly counsel in the name of the Most High. They use the full armamentarium of modern science and understanding, but are also illumined by divine grace and inspired by the wisdom of the ages. In this way each personal problem is seen to be a unique event in its own right, and although bound to show a family resemblance to similar problems occurring in the lives of other people, it is nevertheless singular in its own emphasis and flavour, since it emanates from a particular, unique personality.
To be humble before the mystery of a fellow human being is the beginning of a genuine relationship with that person. To give of oneself in respectful silence to a person is to begin the work of counselling and healing, for in the tranquillity of self-giving, the Holy Spirit commences His work and a strengthening bond is effected between the one who serves and the one who is served. But that inner silence from which all good things are fed to those in need of help can dwell only in the person who has attained self-knowledge. When one can face and accept the areas of conflicting light and darkness within one's own psyche, only then can the Spirit of God use one in His healing work. As one transmits healing to others and words of counsel to the person in emotional confusion, so one is made a clearer and less obstructed channel for the work of the Holy Spirit and one attains a more effective inner cleansing of oneself. In this way there lies an authentic integration of the personality, one based on the all-seeing direction of God and not deflected by the biased, often one-sided theories of man. The end of the process is spiritual freedom, a freedom to serve God fully in one's own being and to attain divine understanding as the end of the process.
One cannot listen attentively to another person until one is at peace within oneself. A dialogue with oneself effectively excludes meaningful conversation with anyone else. If one is ill at ease in one's own depths, one will be in poor communication with all outside one. Only when one is deeply centred in the core of one's own being, which is called the soul or spiritual self, can one be available to hear the complaint of another person, and to flow out in silent attention to his needs. It is at this juncture that the Holy Spirit enters the conversation and sheds His healing grace upon the participants who are engaged in exploration of the depths of inner reality. Through His mediation there can be an exchange of psychic elements that is not only the heart of a true relationship between people but also the means of healing a broken personality.