Light, Life, and Love Part 1

Light, Life, and Love.

by W. R. Inge.

INTRODUCTION

Sect. 1. THE PRECURSORS OF THE GERMAN MYSTICS

TO most English readers the "Imitation of Christ" is the representative of mediaeval German mysticism. In reality, however, this beautiful little treatise belongs to a period when that movement had nearly spent itself. Thomas a Kempis, as Dr. Bigg has said,[1] was only a semi-mystic. He tones down the most characteristic doctrines of Eckhart, who is the great original thinker of the German mystical school, and seems in some ways to revert to an earlier type of devotional literature. The "Imitation"

may perhaps be described as an idealised picture of monastic piety, drawn at a time when the life of the cloister no longer filled a place of unchallenged usefulness in the social order of Europe. To find German mysticism at its strongest we must go back a full hundred years, and to understand its growth we must retrace our steps as far as the great awakening of the thirteenth century--the age of chivalry in religion--the age of St. Louis, of Francis and Dominic, of Bonaventura and Thomas Aquinas. It was a vast revival, bearing fruit in a new ardour of pity and charity, as well as in a healthy freedom of thought. The Church, in recognising the new charitable orders of Francis and Dominic, and the Christianised Aristotelianism of the schoolmen, retained the loyalty and profited by the zeal of the more sober reformers, but was unable to prevent the diffusion of an independent critical spirit, in part provoked and justified by real abuses. Discontent was aroused, not only by the worldiness of the hierarchy, whose greed and luxurious living were felt to be scandalous, but by the widespread economic distress which prevailed over Western Europe at this period. The crusades periodically swept off a large proportion of the able-bodied men, of whom the majority never returned to their homes, and this helped to swell the number of indigent women, who, having no male protectors, were obliged to beg their bread. The better cla.s.s of these female mendicants soon formed themselves into uncloistered charitable Orders, who were not forbidden to marry, and who devoted themselves chiefly to the care of the sick. These Beguines and the corresponding male a.s.sociations of Beghards became very numerous in Germany. Their religious views were of a definite type. Theirs was an intensely inward religion, based on the longing of the soul for immediate access to G.o.d. The more educated among them tended to embrace a vague idealistic Pantheism. Mechthild of Magdeburg (1212-1277), prophetess, poetess, Church reformer, quietist, was the ablest of the Beguines. Her writings prove to us that the technical terminology of German mysticism was in use before Eckhart,[2] and also that the followers of what the "Theologia Germanica" calls the False Light, who aspired to absorption in the G.o.dhead, and despised the imitation of the incarnate Christ, were already throwing discredit on the movement. Mechthild's independence, and her unsparing denunciations of corruption in high places, brought her into conflict with the secular clergy. They tried to burn her books--those religious love songs which had already endeared her to German popular sentiment. It was then that she seemed to hear a voice saying to her:

Lieb' meine, betr?be dich nicht zu sehr,

Die Wahrheit mag niemand verbrennen!

The rulers of the Church, unhappily, were not content with burning books. Their hostility towards the unrecognised Orders became more and more p.r.o.nounced: the Beghards and Beguines were harried and persecuted till most of them were driven to join the Franciscans or Dominicans, carrying with them into those Orders the ferment of their speculative mysticism. The more stubborn "Brethren and Sisters of the Free Spirit" were burned in batches at Cologne and elsewhere.

Their fate in those times did not excite much pity, for many of the victims were idle vagabonds of dissolute character, and the general public probably thought that the licensed begging friars were enough of a nuisance without the addition of these free lances.

The heretical mystical sects of the thirteenth century are very interesting as ill.u.s.trating the chief dangers of mysticism. Some of these sectaries were Socialists or Communists of an extreme kind; others were Rationalists, who taught that Jesus Christ was the son of Joseph and a sinner like other men; others were Puritans, who said that Church music was "nothing but a h.e.l.lish noise" (nihil nisi clamor inferni), and that the Pope was the magna meretrix of the Apocalypse. The majority were Anti-Sacramentalists and Determinists; and some were openly Antinomian, teaching that those who are led by the Spirit can do no wrong. The followers of Amalric of Bena[3]

believed that the Holy Ghost had chosen their sect in which to become incarnate; His presence among them was a continual guarantee of sanct.i.ty and happiness. The "spiritual Franciscans" had dreams of a more apocalyptic kind. They adopted the idea of an "eternal Gospel," as expounded by Joachim of Floris, and believed that the "third kingdom," that of the Spirit, was about to begin among themselves. It was to abolish the secular Church and to inaugurate the reign of true Christianity--i.e. "poverty" and asceticism.

Such are some of the results of what our eighteenth-century ancestors knew and dreaded as "Enthusiasm"--that ferment of the spirit which in certain epochs spreads from soul to soul like an epidemic, breaking all the fetters of authority, despising tradition and rejecting discipline in its eagerness to get rid of formalism and unreality; a lawless, turbulent, unmanageable spirit, in which, notwithstanding, is a potentiality for good far higher than any to which the lukewarm "religion of all sensible men" can ever attain.

For mysticism is the raw material of all religion; and it is easier to discipline the enthusiast than to breathe enthusiasm into the disciplinarian.

Meanwhile, the Church looked with favour upon the orthodox mystical school, of which Richard and Hugo of St. Victor, Bonaventura, and Albertus Magnus were among the greatest names. These men were working out in their own fas.h.i.+on the psychology of the contemplative life, showing how we may ascend through "cogitation, meditation, and speculation" to "contemplation," and how we may pa.s.s successively through jubilus, ebrietas spiritus, spiritualis jucunditas, and liquefactio, till we attain raptus or ecstasy. The writings of the scholastic mystics are so overweighted with this pseudo-science, with its wire-drawn distinctions and meaningless cla.s.sifications, that very few readers have now the patience to dig out their numerous beauties. They are, however, still the cla.s.sics of mystical theology in the Roman Church, so far as that science has not degenerated into mere miracle-mongering.

Sect. 2. MEISTER ECKHART

It was in 1260, when Mechthild of Magdeburg was at the height of her activity, that Meister Eckhart, next to Plotinus the greatest philosopher-mystic, was born at Hocheim in Thuringia. It seems that his family was in a good position, but nothing is known of his early years. He entered the Dominican Order as a youth, perhaps at sixteen, the earliest age at which novices were admitted into that Order. The course of instruction among the Dominicans was as follows:--After two years, during which the novice laid the foundations of a good general education, he devoted the next two years to grammar, rhetoric, and dialectic, and then the same amount of time to what was called the Quadrivium, which consisted of "arithmetic, mathematics, astronomy, and music." Theology, the queen of the sciences, occupied three years; and at the end of the course, at the age of twenty-five, the brothers were ordained priests. We find Eckhart, towards the end of the century, Prior of Erfurt and Vicar of Thuringia, then Lector Biblicus at Paris, then Provincial Prior of Saxony. In 1307 the master of the Order appointed him Vicar-General for Bohemia, and in 1311 he returned to Paris. We find him next preaching busily at Stra.s.sburg,[4] and after a few more years, at Cologne, where the persecution of the Brethren of the Free Spirit was just then at its height. At Stra.s.sburg there were no less than seven convents of Dominican nuns, for since 1267 the Order had resumed the supervision of female convents, which it had renounced a short time after its foundation. Many of Eckhart's discourses were addressed to these congregations of devout women, who indeed were to a large extent the backbone of the mystical movement, and it is impossible not to see that the devotional treatises of the school are strongly coloured by feminine sentiment. A curious poem, written by a Dominican nun of this period, celebrates the merits of three preachers, the third of whom is a Master Eckhart, "who speaks to us about Nothingness. He who understands him not, in him has never shone the light divine." These nuns seem to have been fed with the strong meat of Eckhart's mystical philosophy; in the more popular sermons he tried to be intelligible to all. It was not very long after he took up his residence at Cologne that he was himself attacked for heresy. In 1327 he read before his own Order a retractation of "any errors which might be found" (si quid errorum repertum fuerit) in his writings, but withdrew nothing that he had actually said, and protested that he believed himself to be orthodox. He died a few months later, and it was not till 1329 that a Papal bull was issued, enumerating seventeen heretical and eleven objectionable doctrines in his writings.

This bull is interesting as showing what were the points in Eckhart's teaching which in the fourteenth century were considered dangerous. They also indicate very accurately what are the real errors into which speculative mysticism is liable to fall, and how thinkers of this school may most plausibly be misrepresented by those who differ from them. After expressing his sorrow that "a certain Teuton named Ekardus, doctor, ut fertur, sacrae paginae, has wished to know more than he should," and has sown tares and thistles and other weeds in the field of the Church, the Pope specifies the following erroneous statements as appearing in Eckhart's writings[5]:--1. "G.o.d created the world as soon as G.o.d was. 2. In every work, bad as well as good, the glory of G.o.d is equally manifested. 3. A man who prays for any particular thing prays for an evil and prays ill, for he prays for the negation of good and the negation of G.o.d, and that G.o.d may be denied to him.[6] 4. G.o.d is honoured in those who have renounced everything, even holiness and the kingdom of heaven. 5. We are transformed totally into G.o.d, even as in the Sacrament the bread is converted into the Body of Christ.

Unum, non simile. 6. Whatever G.o.d the Father gave to His only-begotten Son in His human nature, He has given it all to me. 7.

Whatever the Holy Scripture says about Christ is verified in every good and G.o.dlike man. 8. External action is not, properly speaking, good nor divine; G.o.d, properly speaking, only works in us internal actions. 9. G.o.d is one, in every way and according to every reason, so that it is not possible to find any plurality in Him, either in the intellect or outside it; for he who sees two, or sees any distinction, does not see G.o.d; for G.o.d is one, outside number and above number, for one cannot be put with anything else, but follows it; therefore in G.o.d Himself no distinction can be or be understood.

10. All the creatures are absolutely nothing: I say not that they are small or something, but that they are absolutely nothing." All these statements are declared to have been found in his writings. It is also "objected against the said Ekardus" that he taught the following two articles in these words:--1. "There is something in the soul, which is uncreated and uncreatable: if the whole soul were such, it would be uncreated and uncreatable: and this is the intelligence.[7] 2. G.o.d is not good or better or best: I speak ill when I call G.o.d good; it is as if I called white black."[8] The bull declares all the propositions above quoted to be heretical, with the exception of the three which I have numbered 8-10, and these "have an ill sound" and are "very rash," even if they might be so supplemented and explained as to bear an orthodox sense.

This condemnation led to a long neglect of Eckhart's writings. He was almost forgotten till Franz Pfeiffer in 1857 collected and edited his scattered treatises and endeavoured to distinguish those which were genuine from those which were spurious. Since Pfeiffer's edition fresh discoveries have been made, notably in 1880, when Denifle found at Erfurt several important fragments in Latin, which in his opinion show a closer dependence on the scholastic theology, and particularly on St Thomas Aquinas, than Protestant scholars, such as Preger, had been willing to allow. But the attempt to prove Eckhart a mere scholastic is a failure; the audacities of his German discourses cannot be explained as an accommodation to the tastes of a peculiar audience. For good or evil Eckhart is an original and independent thinker, whose theology is confined by no trammels of authority.

Sect. 3. ECKHART'S RELIGIOUS PHILOSOPHY

The G.o.dhead, according to Eckhart, is the universal and eternal Unity comprehending and transcending all diversity. "The Divine nature is Rest," he says in one of the German discourses; and in the Latin fragments we find: "G.o.d rests in Himself, and makes all things rest in Him." The three Persons of the Trinity, however, are not mere modes or accidents,[9] but represent a real distinction within the G.o.dhead. G.o.d is unchangeable, and at the same time an "everlasting process." The creatures are "absolutely nothing"; but at the same time "G.o.d without them would not be G.o.d," for G.o.d is love, and must objectify Himself; He is goodness, and must impart Himself. As the picture in the mind of the painter, as the poem in the mind of the poet, so was all creation in the mind of G.o.d from all eternity, in uncreated simplicity. The ideal world was not created in time; "the Father spake Himself and all the creatures in His Son"; "they exist in the eternal Now"[10]--"a becoming without a becoming, change without change." "The Word of G.o.d the Father is the substance of all that exists, the life of all that lives, the principle and cause of life." Of creation he says: "We must not falsely imagine that G.o.d stood waiting for something to happen, that He might create the world. For so soon as He was G.o.d, so soon as He begat His coeternal and coequal Son, He created the world." So Spinoza says: "G.o.d has always been before the creatures, without even existing before them. He precedes them not by an interval of time, but by a fixed eternity." This is not the same as saying that the world of sense had no beginning; it is possible that Eckhart did not mean to go further than the orthodox scholastic mystic, Albertus Magnus, who says: "G.o.d created things from eternity, but the things were not created from eternity." St Augustine (Conf. xi. 30) bids objectors to "understand that there can be no time without creatures, and cease to talk nonsense."

Eckhart also tries to distinguish between the "interior" and the "exterior" action of G.o.d. G.o.d, he says, is in all things, not as Nature, not as Person, but as Being. He is everywhere, undivided; yet the creatures partic.i.p.ate in Him according to their measure.[11]

The three Persons of the Trinity have impressed their image upon the creatures, yet it is only their "nothingness" that keeps them separate creatures. Most of this comes from the Neoplatonists, and much of it through the pseudo-Dionysius the Areopagite, a Platonising Christian of the fifth century, whose writings were believed in the Middle Ages to proceed from St Paul's Athenian convert. It would, however, be easy to find parallels in St Augustine's writings to most of the phases quoted in this paragraph.

The practical consequences will be considered presently.

The creatures are a way from G.o.d; they are also a way to Him. "In Christ," he says, "all the creatures are one man, and that man is G.o.d." Grace, which is a real self-unfolding of G.o.d in the soul, can make us "what G.o.d is by Nature"--one of Eckhart's audacious phrases, which are not really so unorthodox as they sound. The following prayer, which appears in one of his discourses, may perhaps be defended as asking no more than our Lord prayed for (John xvii.) for His disciples, but it lays him open to the charge, which the Pope's bull did not fail to urge against him, that he made the servant equal to his Lord. "Grant that I, by Thy grace, may be united to Thy Nature, as Thy Son is eternally one in Thy Nature, and that grace may become my nature."

The ethical aim is to be rid of "creatureliness," and so to be united to G.o.d. In Eckhart's system, as in that of Plotinus, speculation is never divorced from ethics. On our side the process is a negative one. All our knowledge must be reduced to not-knowledge; our reason and will, as well as our lower faculties, must transcend themselves, must die to live. We must detach ourselves absolutely "even from G.o.d," he says. This state of spiritual nudity he calls "poverty." Then, when our house is empty of all else, G.o.d can dwell there: "He begets His Son in us." This last phrase has always been a favourite with the mystics. St Paul uses very similar language, and the Epistle to Diognetus, written in the second century, speaks of Christ as, "being ever born anew in the hearts of the saints." Very characteristic, too, is the doctrine that complete detachment from the creatures is the way to union with G.o.d. Jacob B?hme has arrived independently at the same conclusion as Eckhart. "The scholar said to his master: How may I come to the supersensual life, that I may see G.o.d and hear Him speak? The master said: When thou canst throw thyself but for a moment into that place where no creature dwelleth, then thou hearest what G.o.d speaketh. The scholar asked: Is that near or far off? The master replied: It is in thee, and if thou canst for a while cease from all thy thinking and willing, thou shalt hear unspeakable words of G.o.d. The scholar said: How can I hear, when I stand still from thinking and willing? The master answered: When thou standest still from the thinking and willing of self, the eternal hearing, seeing, and speaking will be revealed to thee, and so G.o.d heareth and seeth through thee."

In St Thomas Aquinas it is "the will enlightened by reason" which unites us to G.o.d. But there are two sorts of reason. The pa.s.sive reason is the faculty which rises through discursive thinking to knowledge. The active reason is a much higher faculty, which exists by partic.i.p.ation in the divine mind, "as the air is light by partic.i.p.ation in the suns.h.i.+ne." When this active reason is regarded as the standard of moral action, it is called by Aquinas synteresis.[12] Eckhart was at first content with this teaching of St Thomas, whom he always cites with great reverence; but the whole tendency of his thinking was to leave the unprofitable cla.s.sification of faculties in which the Victorine School almost revelled, and to concentrate his attention on the union of the soul with G.o.d. And therefore in his more developed teaching,[13] the "spark" which is the point of contact between the soul and its Maker is something higher than the faculties, being "uncreated." He seems to waver about identifying the "spark" with the "active reason," but inclines on the whole to regard it as something even higher still.

"There is something in the soul," he says, "which is so akin to G.o.d that it is one with Him and not merely united with Him." And again: "There is a force in the soul; and not only a force, but something more, a being; and not only a being, but something more; it is so pure and high and n.o.ble in itself that no creature can come there, and G.o.d alone can dwelt there. Yea, verily, and even G.o.d cannot come there with a form; He can only come with His simple divine nature."

And in the startling pa.s.sage often quoted against him, a pa.s.sage which ill.u.s.trates admirably his affinity to one side of Hegelianism, we read: "The eye with which I see G.o.d is the same eye with which He sees me. Mine eye and G.o.d's eye are one eye and one sight and one knowledge and one love."

I do not defend these pa.s.sages as orthodox; but before exclaiming "rank Pantheism!" we ought to recollect that for Eckhart the being of G.o.d is quite different from His personality. Eckhart never taught that the Persons of the Holy Trinity become, after the mystical Union, the "Form" of the human soul. It is the impersonal light of the divine nature which transforms our nature; human personality is neither lost nor converted into divine personality. Moreover, the divine spark at the centre of the soul is not the soul nor the personality. "The soul," he says in one place, using a figure which recurs in the "Theologia Germanica," "has two faces. One is turned towards this world and towards the body, the other towards G.o.d." The complete dominion of the "spark" over the soul is an unrealised ideal.[14]

The truth which he values is that, as Mr Upton[15] has well expressed it, "there is a certain self-revelation of the eternal and infinite One to the finite soul, and therefore an indestructible basis for religious ideas and beliefs as distinguished from what is called scientific knowledge. . . . This immanent universal principle does not pertain to, and is not the property of any individual mind, but belongs to that uncreated and eternal nature of G.o.d which lies deeper than all those differences which separate individual minds from each other, and is indeed that incarnation of the Eternal, who though He is present in every finite thing, is still not broken up into individualities, but remains one and the same eternal substance, one and the same unifying principle, immanently and indivisibly present in every one of the countless plurality of finite individuals." It might further be urged that neither G.o.d nor man can be understood in independence of each other. A recent writer on ethics,[16] not too well disposed towards Christianity, is, I think, right in saying: "To the popular mind, which a.s.sumes G.o.d and man to be two different realities, each given in independence of the other, . . . the identification of man's love of G.o.d with G.o.d's love of Himself has always been a paradox and a stumbling-block. But it is not too much to say that until it has been seen to be no paradox, but a simple and fundamental truth, the masterpieces of the world's religious literature must remain a sealed book to us."

Eckhart certainly believed himself to have escaped the pitfall of Pantheism; but he often expressed himself in such an unguarded way that the charge may be brought against him with some show of reason.

Love, Eckhart teaches, is the principle of all virtues; it is G.o.d Himself. Next to it in dignity comes humility. The beauty of the soul, he says in the true Platonic vein, is to be well ordered, with the higher faculties above the lower, each in its proper place. The will should be supreme over the understanding, the understanding over the senses. Whatever we will earnestly, that we have, and no one can hinder us from attaining that detachment from the creatures in which our blessedness consists.

Evil, from the highest standpoint, is only a means for realising the eternal aim of G.o.d in creation; all will ultimately be overruled for good. Nevertheless, we can frustrate the good will of G.o.d towards us, and it is this, and not the thought of any insult against Himself, that makes G.o.d grieve for our sins. It would not be worth while to give any more quotations on this subject, for Eckhart is not more successful than other philosophers in propounding a consistent and intelligible theory of the place of evil in the universe.

Eckhart is well aware of the two chief pitfalls into which the mystic is liable to fall--dreamy inactivity and Antinomianism. The sects of the Free Spirit seem to have afforded a good object-lesson in both these errors, as some of the Gnostic sects did in the second century. Eckhart's teaching here is sound and good. Freedom from law, he says, belongs only to the "spark," not to the faculties of the soul, and no man can live always on the highest plane.

Contemplation is, in a sense, a means to activity; works of charity are its proper fruit. "If a man were in an ecstasy like that of St Paul, when he was caught up into the third heaven, and knew of a poor man who needed his help, he ought to leave his ecstasy and help the needy." Suso[17] tells us how G.o.d punished him for disregarding this duty. True contemplation considers Reality (or Being) in its manifestations as well as in its origin. If this is remembered, there need be no conflict between social morality and the inner life. Eckhart recognises[18] that it is a harder and a n.o.bler task to preserve detachment in a crowd than in a cell; the little daily sacrifices of family life are often a greater trial than self-imposed mortifications. "We need not destroy any little good in ourselves for the sake of a better, but we should strive to grasp every truth in its highest meaning, for no one good contradicts another." "Love G.o.d, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to G.o.d's will, you do not love Him."

There is much more of the same kind in Eckhart's sermons--as good and sensible doctrine as one could find anywhere. But what was the practical effect of his teaching as a whole? It is generally the case that the really weak points of any religious movement are exposed with a cruel logicality most exasperating to the leaders by the second generation of its adherents. The dangerous side of the Eckhartian mysticism is painfully exhibited in the life of his spiritual daughter, "Schwester Katrei," the saint of the later Beguines. Katrei is a rather shadowy person; but for our present purpose it does not much matter whether the story of her life has been embroidered or not. Her memory was revered for such sayings and doings as these which follow. On one occasion she exclaimed: "Congratulate me; I have become G.o.d!" and on another she declared that "not even the desire of heaven should tempt a good man towards activity." It was her ambition to forget who were her parents, to be indifferent whether she received absolution and partook of the Holy Communion or not; and she finally realised her ambition by falling into a cataleptic state in which she was supposed to be dead, and was carried out for burial. Her confessor, perceiving that she was not really dead, awoke her: "Art thou satisfied?" "I am satisfied at last," said Katrei: she was now "dead all through," as she wished to be.

Are we to conclude that the logical outcome of mysticism is this strange reproduction, in Teutonic Europe, of Indian Yogism? Many who have studied the subject have satisfied themselves that Schwester Katrei is the truly consistent mystic. They have come to the conclusion that the real attraction of mysticism is a pining for deliverance from this fretful, anxious, exacting, individual life, and a yearning for absorption into the great Abyss where all distinctions are merged in the Infinite. According to this view, mysticism in its purest form should be studied in the ancient religious literature of India, which teaches us how all this world of colour and diversity, of sharp outlines and conflicting forces, may be lost and swallowed up in the "white radiance," or black darkness (it does not really matter which we call it) of an empty Infinite.

The present writer is convinced that this is not the truth about mysticism. Eckhart may have encouraged Schwester Katrei in her attempt to subst.i.tute the living death of the blank trance for the dying life of Christian charity; but none the less she caricatured and stultified his teaching. And I think it is possible to lay our finger on the place where she and so many others went wrong. The aspiration of mysticism is to find the unity which underlies all diversity, or, in religious language, to see G.o.d face to face. From the Many to the One is always the path of the mystic. Plotinus, the father of all mystical philosophy in Europe (unless, as he himself would have wished, we give that honour to Plato), mapped out the upward road as follows:--At the bottom of the hill is the sphere of the "merely many"--of material objects viewed in disconnection, dull, and spiritless. This is a world which has no real existence; it may best be called "not-being" ("ein lauteres Nichts," as Eckhart says), and as the indeterminate, it can only be apprehended by a corresponding indeterminateness in the soul. The soul, however, always adds some form and determination to the abstract formlessness of the "merely many." Next, we rise to, or project for ourselves, the world of "the one and the many." This is the sphere in which our consciousness normally moves. We are conscious of an overruling Mind, but the creatures still seem external to and partially independent of it. Such is the temporal order as we know it. Above this is the intelligible world, the eternal order, "the one-many,"

das ewige Nu, the world in which G.o.d's will is done perfectly and all reflects the divine mind. Highest of all is "the One," the, Absolute, the G.o.dhead, of whom nothing can be predicated, because He is above all distinctions. This Neoplatonic Absolute is the G.o.dhead of whom Eckhart says: "G.o.d never looked upon deed," and of whom Angelus Silesius sings:

"Und sieh, er ist nicht Wille, Er ist ein' ewige Stille."

Plotinus taught that the One, being superessential, can only be apprehended in ecstasy, when thought, which still distinguishes itself from its object, is transcended, and knower and known become one. As Tennyson's Ancient Sage says:

"If thou would'st hear the Nameless, and descend Into the Temple-cave of thine own self, There, brooding by the central altar, thou May'st haply learn the Nameless hath a voice, By which thou wilt abide, if thou be wise; For knowledge is the swallow on the lake, That sees and stirs the surface-shadow there But never yet hath dipt into the Abysm."

In the same way Eckhart taught that no creature can apprehend the G.o.dhead, and, therefore, that the spark in the centre of the soul (this doctrine, too, is found in Plotinus) must be verily divine.

The logic of the theory is inexorable. If only like can know like, we cannot know G.o.d except by a faculty which is itself divine. The real question is whether G.o.d, as an object of knowledge and wors.h.i.+p for finite beings, is the absolute G.o.dhead, who transcends all distinctions. The mediaeval mystics held that this "flight of the alone to the alone," as Plotinus calls it, is possible to men, and that in it consists our highest blessedness. They were attracted towards this view by several influences. First, there was the tradition of Dionysius, to whom (e.g.) the author of the "Theologia Germanica" appeals as an authority for the possibility of "beholding the hidden things of G.o.d by utter abandonment of thyself, and of entering into union with Him who is above all existence, and all knowledge." Secondly, there was what a modern writer has called "the attraction of the Abyss," the longing which some persons feel very strongly to merge their individuality in a larger and better whole, to get rid not only of selfishness but of self for ever. "Leave nothing of myself in me," is Crashaw's prayer in his wonderful poem on St Teresa. Thirdly, we may mention the awe and respect long paid to ecstatic trances, the pathological nature of which was not understood. The blank trance was a real experience; and as it could be induced by a long course of ascetical exercises and fervid devotions, it was naturally regarded as the crowning reward of sanct.i.ty on earth. Nor would it be at all safe to reject the evidence, which is very copious,[19] that the "dreamy state" may issue in permanent spiritual gain. The methodical cultivation of it, which is at the bottom of most of the strange austerities of the ascetics, was not only (though it was partly) practised in the hope of enjoying those spiritual raptures which are described as being far more intense than any pleasures of sense[20]: it was the hope of stirring to its depths the subconscious mind and permeating the whole with the hidden energy of the divine Spirit that led to the desire for visions and trances. Lastly, I think we must give a place to the intellectual attraction of an uncompromising monistic theory of the universe. Spiritualistic monism, when it is consistent with itself, will always lean to semi-pantheistic mysticism rather than to such a compromise with pluralism as Lotze and his numerous followers in this country imagine to be possible.

But it is possible to go a long way with the mystics and yet to maintain that under no conditions whatever can a finite being escape from the limitations of his finitude and see G.o.d or the world or himself "with the same eye with which G.o.d sees" all things. The old Hebrew belief, that to see the face of G.o.d is death, expresses the truth under a mythical form. That the human mind, while still "in the body pent," may obtain glimpses of the eternal order, and enjoy foretastes of the bliss of heaven, is a belief which I, at least, see no reason to reject. It involves no rash presumption, and is not contrary to what may be readily believed about the state of immortal spirits pa.s.sing through a mortal life. But the explanation of the blank trance as a temporary transit into the Absolute must be set down as a pure delusion. It involves a conception of the divine "Rest" which in his best moments Eckhart himself repudiates. "The Rest of the G.o.dhead," he says, "is not in that He is the source of being, but in that He is the consummation of all being." This profound saying expresses the truth, which he seems often to forget, that the world-process must have a real value in G.o.d's sight--that it is not a mere polarisation of the white radiance of eternity broken up by the imperfection of our vision. Whatever theories we may hold about Absolute Being, or an Absolute that is above Being, we must make room for the Will, and for Time, which is the "form" of the will, and for the creatures who inhabit time and s.p.a.ce, as having for us the value of reality. Nor shall we, if we are to escape scepticism, be willing to admit that these appearances have no sure relation to ultimate reality. We must not try to uncreate the world in order to find G.o.d. We were created out of nothing, but we cannot return to nothing, to find our Creator there. The still, small voice is best listened for amid the discordant harmony of life and death.

The search for G.o.d is no exception to the mysterious law of human nature, that we cannot get anything worth having--neither holiness nor happiness nor wisdom--by trying for it directly. It must be given us through something else. The recluse who lives like Parnell's "Hermit":

"Prayer all his business, all his pleasure praise,"

is not only a poor sort of saint, but he will offer a poor sort of prayers and praises. He will miss real holiness for the same reason that makes the pleasure-seeker miss real happiness. We must lose ourselves in some worthy interest in order to find again both a better self and an object higher than that which we sought. This the German mystics in a sense knew well. There is a n.o.ble sentence of Suso to the effect that "he who realises the inward in the outward, to him the inward becomes more inward than to him who only recognises the inward in the inward." Moreover, the recognition that "G.o.d manifests Himself and worketh more in one creature than another" ("Theologia Germanica"), involves a denial of the nihilistic view that all the creatures are "ein lauteres Nichts."[21] It would be easy to find such pa.s.sages in all the fourteenth-century mystics, but it cannot be denied that on the whole their religion is too self-centred. There are not many maxims so fundamentally wrong-headed and un-Christian as Suso's advice to "live as if you were the only person in the world."[22] The life of the cloistered saint may be abundantly justified--for the spiritual activity of some of them has been of far greater service to mankind than the fussy benevolence of many "practical" busybodies--but the idea of social service, whether in the school of Martha or of Mary, ought surely never to be absent. The image of Christ as the Lover of the individual soul rather than as the Bridegroom of the Church was too dear to these lonely men and women. Unconsciously, they looked to their personal devotions to compensate them for the human loves which they had forsworn. The raptures of Divine Love, which they regarded as signal favours bestowed upon them, were not very wholesome in themselves, and diverted their thoughts from the needs of their fellow-men. They also led to most painful reactions, in which the poor contemplative believed himself abandoned by G.o.d and became a pray to terrible depression and melancholy. These fits of wretchedness came indeed to be recognised as G.o.d's punishment for selfishness in devotion and for too great desire for the sweetness of communing with G.o.d, and so arose the doctrine of "disinterested love," which was more and more emphasised in the later mysticism, especially by the French Quietists.

I have spoken quite candidly of the defects of Eckhart's mystical Christianity. As a religious philosophy it does not keep clear of the fallacy that an ascent though the unreal can lead to reality.

"To suppose, as the mystic does, that the finite search has of itself no Being at all, is illusory, is Maya, is itself nothing, this is also to deprive the Absolute of even its poor value as a contrasting goal. For a goal that is a goal of no real process has as little value as it has content."[23] But, as Prof. Royce says, mysticism furnishes us with the means of correcting itself. It supplies an obvious reductio ad absurdum of the theory with which it set out, that "Immediacy is the one test of reality," and is itself forced to give the world of diversity a real value as manifesting in different degrees the nature of G.o.d. Those who are acquainted with the sacred books of the East will recognise that here is the decisive departure from real Pantheism. And it may be fairly claimed for the German mystics that though their speculative teaching sometimes seems to echo too ominously the apathetic detachment of the Indian sage, their lives and example, and their practical exhortations, preached a truer and a larger philosophy. Eckhart, as we have seen, was a busy preacher as well as a keen student, and some of the younger members of his school were even more occupied in pastoral work. If the tree is to be judged by its fruits, mysticism can give a very good account of itself to the Marthas as well as the Marys of this world.

Sect. 4. THE GERMAN MYSTICS AS GUIDES TO HOLINESS

THIS little volume is a contribution to a "Library of Devotion," and in the body of the work the reader will be seldom troubled by any abstruse philosophising. I have thought it necessary to give, in this Introduction, a short account of Eckhart's system, but the extracts which follow are taken mainly from his successors, in whom the speculative tendency is weaker and less original, while the religious element is stronger and more attractive. It is, after all, as guides to holiness that these mystics are chiefly important to us. This side of their life's work can never be out of date, for the deeper currents of human nature change but little; the language of the heart is readily understood everywhere and at all times. The differences between Catholic and Protestant are hardly felt in the keen air of these high summits. It was Luther himself who discovered the "Theologia Germanica" and said of it that, "next to the Bible and St Augustine, no book hath ever come into my hands whence I have learnt or would wish to learn more of what G.o.d and Christ and man and all things are. I thank G.o.d that I have heard and found my G.o.d in the German tongue, as I have not yet found Him in Latin, Greek, or Hebrew." The theology of these mystics takes us straight back to the Johannine doctrine of Christ as the all-pervading Word of G.o.d, by whom all things were made and in whom all things hold together.

He is not far from any one of us if we will but seek Him where He is to be found--in the innermost sanctuary of our personal life. In personal religion this means that no part of revelation is to be regarded as past, isolated, or external. "We should mark and know of a very truth," says the author of the "Theologia Germanica," "that all manner of virtue and goodness, and even the eternal Good which is G.o.d Himself, can never make a man virtuous, good, or happy, so long as it is outside the soul." In the same spirit Jacob B?hme, 250 years later, says: "If the sacrifice of Christ is to avail for me, it must be wrought in me." Or, as his English admirer, William Law, puts it: "Christ given for us is neither more nor less than Christ given into us. He is in no other sense our full, perfect, and sufficient Atonement than as His nature and spirit are born and formed in us." The whole process of redemption must in a sense be reenacted in the inner life of every Christian. And as Christ emptied Himself for our sakes, so must we empty ourselves of all self-seeking. "When the creature claimeth for its own anything good, such as life, knowledge, or power, and in short whatever we commonly call good, as if it were that, or possessed that--it goeth astray."

Sin is nothing else but self-a.s.sertion, self-will. "Be a.s.sured,"

says the "Theologia Germanica," "that he who helpeth a man to his own will, helpeth him to the worst that he can." He, therefore, who is "simply and wholly bereft of self" is delivered from sin, and G.o.d alone reigns in his inmost soul. Concerning the highest part or faculty of the soul, the author of this little treatise follows Eckhart, but cautiously. "The True Light," he says, "is that eternal Light which is G.o.d; or else it is a created light, but yet Divine, which is called grace." In either case, "where G.o.d dwells in a G.o.dly man, in such a man somewhat appertaineth to G.o.d which is His own, and belongs to Him only and not to the creature." This doctrine of divine immanence, for which there is ample warrant in the New Testament, is the real kernel of German mysticism. It is a doctrine which, when rightly used, may make this world a foretaste of heaven, but alas! the "False Light" is always trying to counterfeit the true. In the imitation of the suffering life of Christ lies the only means of escaping the deceptions of the Evil One. "The False Light dreameth itself to be G.o.d, and sinless"; but "none is without sin; if any is without consciousness of sin, he must be either Christ or the Evil Spirit."