Mysticism (1911)
Underhill's greatest book,
Mysticism: A Study of the Nature and Development of Man's Spiritual Consciousness, was published in 1911, and is distinguished by the very qualities which make it inappropriate as a straightforward textbook. The spirit of the book is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. She dismisses William James' pioneering study,
The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transcience, and passivity). James had admitted that his own constitution shut him off almost entirely from the enjoyment of mystical states thus his treatment was purely objective. Underhill substituted (1) mysticism is practical, not theoretical, (2) mysticism is an entirely spiritual activity, (3) The business and method of mysticism is love. (4) mysticism entails a definite psychological experience. Her insistence on the psychological approach was that it was the glamorous science of the pre-war period, offering the potential key to the secrets of human advances in intelligence, creativity, and genius, and already psychological findings were being applied in theology (i.e., William Sanday's
Christologies Ancient and Modern).
She divided her subject into two parts; the first an introduction, and the second, a detailed study of the nature and development of human consciousness. In the first section, in order to free the subject from confusion and misapprehension, she approached it from the point of view of the psychologist (new science at the time), the symbolist and the theologian. To separate it from its most dubious connection she included a chapter on mysticism and magic. At the time, and still today, the subject is associated with the occult, magic, secret rites, and fanaticism, while she knew the mystics throughout history to be the world's spiritual pioneers.
She divided her map of "the way" into five sections; the "Awakening of Self," quoting Henry Suso (disciple of Meister Eckhart):
"That which the Servitor saw had no form neither any manner of being; yet he had of it a joy such as he might have known in the seeing of shapes and substances of all joyful things. His heart was hungry, yet satisfied, his soul was full of contentment and joy: his prayers and his hopes were fulfilled." (Cropper p. 46)
Suso's description of how the abstract truth, once remembered (related to each soul's true nature and purpose), contains the power of fulfilment was the starting point of Underhill's own path. The second stage she presents as psychological "purgation of self," quoting the Theologia Germanica (14th c. anonymous) regarding ego (Underhill's "little self") transcendence:
"We must cast all things from us and strip ourselves of them and refrain from claiming anything for our own."
The third stage she titles, "Illumination," and quotes William Law:
"Everything in ...nature, is descended out that which is eternal, and stands as a. ..visible outbirth of it, so when we know how to separate out the grossness, death, and darkness. ..from it, we find. ..it in its eternal state."
The fourth stage she describes as the "dark night of the soul" (which her correspondence leads us to believe she struggled with throughout her life) where one is deprived of all that has been valuable to the lower self, and quoting Mechthild of Magdeburg:
"...since Thou hast taken from me all that I had of Thee, yet of Thy grace leave me the gift which every dog has by nature: that of being true to Thee in my distress, when I am deprived of all consolation. This I desire more fervently than Thy heavenly Kingdom."
And last she devotes a chapter to the unitive life, the sum of the mystic way:
"When love has carried us above all things into the Divine Dark, there we are transformed by the Eternal Word Who is the image of the Father; and as the air is penetrated by the sun, thus we receive in peace the Incomprehensible Light, enfolding us, and penetrating us.' (Ruysbroech)
Where Underhill struck new ground was in her insistence that this state of union produced a glorious and fruitful creativeness, so that the mystic who attains this final perfectness is the most active doer - not the reclusive dreaming lover of God.
We are all the kindred of the mystics. ..Strange and far away from us though they seem, they are not cut off from us by some impassable abyss. They belong to us; the giants, the heroes of our race. As the achievement of genius belongs not to itself only but also to the society that brought it forth;...the supernal accomplishment of the mystics is ours also. ..our guarantee of the end to which immanent love, the hidden steersman. ..is moving. ..us on the path toward the Real. They come back to us from an encounter with life's most august secret. ..filled with amazing tidings which they can hardly tell. We, longing for some assurance. ..urge them to pass on their revelation. ..the old demand of the dim-sighted and incredulous. ..But they cannot. ..only fragments of the Symbolic Vision. According to their strength and passion, these lovers of the Absolute. ..have not shrunk from the suffering. ..Beauty and agony have called. ..have awakened a heroic response. For them the winter is over. ..Life new, unquenchable and lovely comes to meet them with the dawn."(Cropper, p.47)
The book ends with an extremely valuable appendix, a kind of who's who of mysticism, which shows its persistence and interconnection from century to century.
Ruysbroeck (1914)
A work on the fourteenth century Dutch mystic, Jan van Ruusbroec or
Ruysbroeck (1293—1381), published in London in 1914. She had discussed him from several different perspectives during the course of her earlier book on
Mysticism in 1911.
I.
Life. She starts with a biography, drawn mainly from two works on his life written by fellow monastics, Pomerius and Gerard Naghel.
His childhood was spent in the village of Ruysbroeck. [page 7] At eleven he ran away to Brussels, where he began to live with his uncle, John Hinckaert, a Canon at the Cathedral of St. Gudule, and a younger Canon, Francis van Coudenberg. [10] At twenty-four he was ordained a priest and became a prebend at St. Gudule. [12] At his first mass he envisioned his mother's spirit released from Purgatory and entering Heaven. [15] From age 26 to 50 Ruysbroeck was a cathedral chaplain at St. Gudule. [15] Although he "seemed a nobody to those who did not know him," he was developing a strong spiritual life, "a penetrating intellect, a fearless heart, deep knowledge of human nature, remarkable powers of expression". [17] At one point he wrote strong pamphlets and led a campaign against a heretical group, the Brethren of the Free Spirit led by Bloemardinne, who practiced a self-indulgent "mysticality". [18-20] Later, with the two now elderly Canons, he moved into the countryside at Groenendael ("Green Valley"). [21-22] Pomerius writes that he retired not to hide his light "but that he might tend it better" [22]. Five years later their community became a Priory under the Augustinian Canons. [23]
Many of his works were written during this period, often drawing lessons from nature. [24] He had a favorite tree under which he would sit and write what the 'Spirit' gave to him. [25] He solemnly affirmed that his works were composed under the "domination of an inspiring power," she writes. [26] Pomerius says that Ruysbroeck could enter a state of contemplation in which he appeared surrounded by radiant light. [26-27] Alongside his spiritual ascent, Naghel says, he cultivated the friendship of those around him, enriching their lives. [27-28] He also worked in the garden of the priory, and sought to help out creatures of the forest. [29-30] He moved from the senses to the transcendent without frontiers or cleavage, she writes, these being for him "but two moods within the mind of God". [30] He counseled many who came to him, including Gerard Groot of the Brothers of the Common Life. [31] His advice would plumb the "purity and direction" of the seeker's will, and love. [32] There, at Groenendael he finally "leap to a more abundant life". [34] In
The Sparkling Stone Ruysbroec wrote about coming to know the love "which giveth more than one can take, and asketh more than one can pay." [34]
II.
Works. Next, she gives a bibliography of his eleven admittedly authentic works, providing details concerning each work's origin, nature, and contents, as well as their place in his writings. 1.
The Spiritual Tabernacle; 2.
The Twelve Points of True Faith; 3.
The Book of the Four Temptations; 4.
The Book of the Kingdom of God's Lovers; 5.
The Adornment of the Spiritual Marriage; 6.
The Mirror of Eternal Salvation or
Book of the Blessed Sacraments; 7.
The Seven Cloisters; 8.
The Seven Degrees of the Ladder of Love; 9.
The Book of the Sparkling Stone; 10.
The Book of the Supreme Truth; 11.
The Twelve Béguines.
III.
Doctrine of God. Several types of mystics are described. The first (e.g., St. Teresa) deals with personal psychological experiences and emotional reactions, leaving the nature of God to existing theology. [page 52] The second (e.g., Plotinus) has passion sprung from the vision of a philosopher; the intellect often is more active than the heart, yet like a poet such a mystic strives to sketch his vision of the Ultimate. [53] The greatest mystics (e.g., St. Augustine) embrace at once "the infinite and the intimate" so that "God is both near and far, and the paradox of transcendent-immanent Reality is a self-evident if an inexpressible truth." Such mystics "give us by turns a subjective and psychological, an objective and metaphysical, reading of spiritual experience." Here is Ruysbroeck. [53-54]
An apostolic mystic [55] represents humanity in it quest to discern the Divine Reality, being like "the artist extending our universe, the pioneer cutting our path, the hunter winning food for our souls." [56] Yet, although his experience is personal, his language is often drawn from tradition, [57] but the words may "enchant rather than inform the soul" so ineffable is the nature of God. [58] Ruysbroeck goes venturing "to hover over that Abyss which is 'beyong Reason,' stammering and breaking into wild poetry in the desperate attempt to seize the unseizable truth." [55] "[T]he One is 'neither This nor That'." [61]
"God as known by man" is the Absolute One who combines and resolves the contradictory natures of time and eternity, becoming and being; who is both transcendent and immanent, abstract and personal, work and rest, the unmoved mover and movement itself. God is above the storm, yet inspires the flux. [59-60] The "omnipotent and ever-active Creator" who is "perpetually breathing forth His energetic Life in new births of being and new floods of grace." [60] Yet the soul may pierce beyond this
fruitful nature to the simple essence of God. There we humans would find that "absolute and abiding Reality, which seems to man Eternal Rest, the 'Deep Quiet of the Godhead,' the 'Abyss,' the 'Dim Silence'; and which we can taste indeed but never know. There, 'all lovers lose themselves'." [60]
The Trinity, according the Ruysbroeck, works in living distinctions, "the fruitful nature of the Persons." [61] Yet the Trinity in itself is Unity of the Three Persons, which is the Godhead. [60-61] Beyond and within the Trinity, or the Godhead, then, is the "fathomless Abyss" [60] that
is the "Simple Being of God" that is "an Eternal Rest of God and of all created things." [61]
The Father is the unconditioned Origin, Strength and Power, of all things. [62] The Son is the Eternal Word and Wisdom that shines forth in the world of conditions. [62] The Holy Spirit is Love and Generosity emanating from the mutual contemplation of Father and Son. [62] The Three Persons "exist in an
eternal distinction [emphasis added] for that world of conditions wherein the human soul is immersed". [63] By the acts of the Three Persons all created things are born; by the incarnation and crucifixion we human souls are adorned with love, and so to be drawn back to our Source. "This is the circling course of the Divine life-process." [63]
But beyond and above this
eternal distinction lies "the superessential world, transcending all conditions, inaccessible to thought-- 'the measureless solitude of the Godhead, where God possesses Himself in joy.' This is the ultimate world of the mystic." [63-64] There, she continues, quoting Ruysbroeck: "we can speak no more of Father, Son and Holy Spirit nor of any creature; but only of one Being, which is the very substance of the Divine Persons. There were we all one before our creation; for this is our
superessence... . There the Godhead is, in simple essence, without activity; Eternal Rest, Unconditioned Dark, the Nameless Being, the Superessence of all created things, and the simple and infinite Bliss of God and of all the Saints." [64] "The simple light of this Being... embraces the unity of the Divine Persons" as well as envelopes and irradiates the ground and fruition of human souls in the
Divine life-process. "And this is the union of God and the souls that love Him." [64-65]
IV.
Doctrine of Humankind. For Ruysbroeck, "God is the 'Living Pattern of Creation' who has impressed His image on each soul, and in every adult spirit the character of that image must be brought from the hiddenness and realized." [66] The pattern is trinitarian; there are three properties of the human soul. First, resembling the Father, "the bare, still place to which consciousness retreats in introversion... ." [67] Second, following the Son, "the power of knowing Divine things by intuitive comprehension: man's fragmentary share in the character of the Logos, or Wisdom of God." [67-68] "The third property we call the
spark of the soul. It is the inward and natural tendency of the soul towards its Source; and here do we receive the Holy Spirit, the Charity of God." [68]. So will God work within the human being; in later spiritual development we may form with God a Union, and eventually a Unity. [70-71]
The mighty force of Love is the 'very self-hood of God' in this mysterious communion. [72, 73] "As we lay hold upon the Divine Life, devour and assimilate it, so in that very act the Divine Life devours us, and knits us up into the mysical Body," she writes. "It is the nature of love," says Ruysbroeck, "ever to give and to take, to love and be loved, and these two things meet in whomsoever loves. Thus the love of Christ is both avid and generous... as He devours us, so He would feed us. If He absorbs us utterly into Himself, in return He gives us His very self again." [75-76] "Hungry love," "generous love," "stormy love" touches the human soul with its Divine creative energy and, once we become conscious of it, evokes in us an answering storm of love. "The whole of our human growth within the spiritual order is conditioned by the quality of this response; by the will, the industry, the courage, with which [we accept our] part in the Divine give-and-take." [74] As Ruysbroeck puts it:
"That measureless Love which is God Himself, dwells in the pure deeps of our spirit, like a burning brazier of coal. And it throws forth brilliant and fiery sparks which stir and enkindle heart and senses, will and desire, and all the powers of the soul, with a fire of love; a storm, a rage, a measureless fury of love. These be the weapons with which we fight against the terrible and immense Love of God, who would consume all loving spirits and swallow them in Himself. Love arms us with its own gifts, and clarifies our reason, and commands, counsels and advises us to oppose Him, to fight against Him, and to maintain against Him our right to love, so long as we may." [74-75]
The drama of this giving and receiving Love constitutes a single act, for God is as an "ocean which ebbs and flows" or as an "inbreathing and outbreathing". [75, 76] "Love is a unifying power, manifested in motion itself, 'an outgoing attraction, which drags us out of ourselves and calls us to be melted and naughted in the Unity'." [76]
Next, the spiritual development of the soul is addressed. [76-88] Ruysbroeck adumbrates how one may progress from the Active life, to the Interior life, to the Superessential life; these correspond to the three natural orders of Becoming, Being, and God, or to the three rôles of the Servant, the Friend, and the "hidden child" of God. [77, 85] The Active life focuses on ethics, on conforming the self's daily life to the Will of God, and takes place in the world of the senses, "by means". [78] The Interior life embraces a vision of spiritual reality, where the self's contacts with the Divine take place "without means". [78] The Superessential life transcends the intellectual plane, whereby the self does not merely behold, but rather has fruition of the Godhead in life and in love, at work and at rest, in union and in bliss. [78, 86, 87] The analogy with the traditional
threefold way of Purgation, Illumination, and Union, is not exact. The Interior life of Ruysbroeck contains aspects of the traditional Union also, while the Superessential life "takes the soul to heights of fruition which few amongst even the greatest unitive mystics have attained or described." [78-79]
V, VI, VII, VIII. In her last four chapters, Evelynn Underhill continues the discussion concerning the Active life [94-114], the Interior life [115-163], and the Superessential or glorious life [164-185].
"The Mysticism of Plotinus" (1919)
An essay originally published in
The Quarterly Review (1919), and later collected in
The Essentials of Mysticism and other essays (London: J.M.Dent 1920) at 116-140. Underhill here addresses Plotinus (204-270) of Alexandria and later of Rome.
A Neoplatonist as well as a spiritual guide, Plotinus writes regarding both formal philosophy and hands-on, personal, inner experience. Underhill makes the distinction between the geographer who draws maps of the mind, and the seeker who actually travels in the realms of spirit. [page 118] She observes that usually mystics do not follow the mere maps of metaphysicians. [page 117]
In the
Enneads Plotinus presents the Divine as an unequal triune, in descending order: (a) the One, perfection, having nothing, seeking nothing, needing nothing, yet it overflows creatively, the source of being; [121] (b) the emitted
Nous or Spirit, with intelligence, wisdom, poetic intuition, the "Father and Companion" of the soul; [121-122] and, (c) the emitted Soul or Life, the vital essence of the world, which aspires to communion with the Spirit above, while also directly engaged with the physical world beneath. [123]
People "come forth from God" and will find happiness once re-united, first with the
Nous, later with the One. [125] Such might be the merely logical outcome for the metaphysician, yet Plotinus the seeker also presents this return to the Divine as a series of moral purgations and a shedding of irrational delusions, leading eventually to entry into the intuitively beautiful. [126] This intellectual and moral path toward a life aesthetic will progressively disclose an invisible source, the
Nous, the forms of Beauty. [127] Love is the prevailing inspiration, although the One is impersonal. [128] The mystic will pass through stages of purification, and of enlightenment, resulting in a shift in the center of our being, "from sense to soul, from soul to spirit," in preparation for an
ultimate transformation of consciousness. [125, 127] Upon our arrival, we shall know ectasy and "no longer sing out of tune, but form a divine chorus round the One." [129]
St. Augustine (354-430) criticizes such neoplatonism as neglecting the needs of struggling and imperfect human beings. The One of Plotinus may act as a magnet for the human soul, but it cannot be said to show mercy, nor to help or love or redeem the individual on earth. [130] Other western mystics writing on the neoplatonists mention this lack of "mutual attraction" between humanity and the unconscious, unknowable One. [130-131] In this regard Julian of Norwich (1342—1416) would write, "Our natural will is to have God, and the good-will of God is to have us." [130]
Plotinus leaves the problem of evil unresolved, but having no place in the blissful life; here, the social ethical side of religion seems to be shorted. His philosophy does not include qualities comparable to the Gospel's divine "transfiguration of pain" through Jesus. [131] Plotinus "the self-sufficient sage" does not teach us charity, writes St. Augustine. [132]
Nonetheless, Underhill notes, Plotinus and Neoplatonism were very influential among the mystics of Christianity (and Islam). St. Augustine the Church Father was himself deeply affected by Plotinus, and through him the western Church. [133-135, 137] So, too, was Dionysius (5th century, Syria), whose writings would also prove very influential. [133, 135] As well were, e.g., Erigena [135], Dante [136], Ruysbroeck [136, 138], Eckhart [138], and Boehme [139].
Worship (1936)
The chapter headings give an indication of its contents.
Part I: 1. The Nature of Worship, 2. Ritual and Symbol, 3. Sacrament and Sacrifice, 4. The Character of Christian Worship, 5. Principles of Corporate Worship, 6. Liturgical Elements in Worship, 7. The Holy Eucharist: Its Nature, 8. The Holy Eucharist: Its Significance, 9. The Principles of Personal Worship.
Part II: 10. Jewish Worship, 11. The Beginnings of Christian Worship, 12. Catholic Worship: Western and Eastern, 13. Worship in the Reformed Churches, 14. Free Church Worship, 15. The Anglican Tradition. Conclusion.