예이츠 『비전』의 ｢영혼의 심판｣은 그의 체계적인 심령론을 반영하고 있다. 아일랜드의 요정이야기와 민담 그리고 정령 신앙에 흥미를 느낀 예이츠는 죽음과 재생 사이 중간계에 머무는 영혼의 존재에 관심을 갖게 된다. 그런 믿음이 비단 아일 랜드에만 국한된 것이 아니라 전 세계적으로 보편적이라는 것을 알게 된다. 예이츠는 스베덴보리나 블레이크에서부터 일본의 노 극, 『티벳의 사자의 서』, 그리고 우파니샤 드에 이르기까지 사후 영혼의 단계에 대한 지식을 지속적으로 탐구한다. 그리고 ｢영혼 의 심판｣에서 사후 영혼을 아주 상세히 6단계로 나누고, 지난날의 행위와 습관의 복 합체인 영혼은 자신의 카르마의 영향으로 사후 육신이 없어졌음에도 과거의 죄의식을 벗어나기 어렵다는 점과 환생의 개념 등을 상세히 설명한다. 그리고 그의 ｢유골들의 꿈｣은 일본의 노 극『銀木』의 구조와 표현을 닮아 있는데, 두 극 모두 “몽환 회상” 상태에 있는 유령 연인을 등장시킨다.

On the occasion of 21st century, christian spiritualism has a big challenge from secular world. Even though the 20th century’s christian theology emphasized the theology of hope, which were promoted by Moltmann and Pannenberg, it seems that there is still no hope in the contemporary christianity. Christianity don’t have any solution of the contemporary issues, such as environmental destruction, economic polarization, world conflict, cultural divergence, destruction of social security, even moral hazard. It is required for christianity to be a religion of hope again in these situations. One of the responses of this requirement is the necessity of an alternative christian movement, the new monasticism is one of the movement. The new monasticism was organized in 2004 by some certain christian communities, such as the Simple Way, Rutba House, Camden Community, the Psalters, etc. They have agreed with the “12 Marks of New Monasticism” in order to make an alternative christian community of communities. Instead of the formal evangelicalism, they would like to pursue the counter cultural christian life and new spirituality. Because of the ethos, the new monasticism has been paid attention to the church in terms of christian spirituality. First, it is oriented communitarianism to overcome the problem of the individualism which prevails in modern society. Second, the new monasticism is oriented simple life and sharing their possessions in order to overcome the problem of capitalism. Third, it seeks to realize the ethical praxis with emphasizing social justice and positive community involvement in order to solve the issues of modern society. Fourth, the new monasticism seeks to expand the Kingdom of God through practicing the counter-culturalism, the non-imperialism, and nonviolent pacifism. Fifth, it conducts the new christian movement with making a community of communities which has accepted the interdenominational diversity. Even though there are some significances in the new monasticism, we can discuss some limitations of it too. Firstly, the new monasticism cannot perfectly be a alternative christian movement, since it has some radical aspects to solve the contemporary issues. Secondly, the new monasticism has a certain theological limitation, because it only emphasizes the practical elements of faith rather than all biblical dogma. Thirdly, this movement cannot realize the culture command of God in this world because it infers to the counter-culture, such as non-individualism and non-consumerism, to overcome the problem of contemporary capitalism. And lastly, the new monasticism has the limitation which is related to the possibility of development, because it has some weak points, such as absence of the systematic mission strategy, flexible solidarity between the communities, inclusive interdenominational mind. It’s very clear that the new monasticism has some limitations, Nevertheless, it proposes to the contemporary christian society an important solution of the issue of the christian spirituality. Through the emergence of the movement we are able to think of the christian spirituality as well. Holistic spirituality should be the most important element which we have to pursue to recover the religious authority nowadays. The new monasticism is one of the movement which we have to regard as an alternative christian spirituality.