Ruysbroeck E-Book

Evelyn Underhill

• Herausgeber: Alicia Editions
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Beschreibung

Evelyn Underhill was one of the greatest spiritual writers of the twentieth century. For her, true mysticism is, first of all, active and practical, an organic life process in which the whole self is engaged, rather than simply an intellectual apprehension. Jan van Ruysbroeck is thought to be the greatest of all the medieval Catholic mystics. Evelyn Underhill is, therefore, doing lovers not only of Catholic mysticism, but also of mysticism in general, a very real service by her monograph, which deals more satisfactorily than any existing work in English with the life and teachings of one of the most spiritual minds in Christendom. Her book is not simply a painstaking summary of the more patent generalities of the subject, but rather a deeply sympathetic entering into the mind of Ruysbroeck, and that, too, with no common insight.
This edition contains a bibliographical note and complete footnotes.

Excerpt: “ In the history of the spiritual adventures of man, we find at intervals certain great mystics, who appear to gather up and fuse together in the crucible of the heart the diverse tendencies of those who have preceded them, and, adding to these elements the tincture of their own rich experience, give to us an intensely personal, yet universal, vision of God and man. These are constructive spirits, whose creations in the spiritual sphere sum up and represent the best achievement of a whole epoch; as in other spheres the great artist, musician, or poet—always the child of tradition as well as of inspiration—may do.
John Ruysbroeck is such a mystic as this. His career, which covers the greater part of the fourteenth century—that golden age of Christian mysticism—seems to exhibit within the circle of a single personality, and carry up to a higher term than ever before, all the best attainments of the Middle Ages in the realm of Eternal Life. Rooted firmly in history, faithful to the teachings of the great Catholic mystics of the primitive and mediæval times, Ruysbroeck does not merely transmit, but transfigures, their principles: making from the salt, sulphur, and mercury of their vision, reason, and love, a new and living jewel—or, in his own words, a ‘sparkling stone’—which reflects the actual radiance of the Uncreated Light. Absorbing from the rich soil of the Middle Ages all the intellectual nourishment which he needs, dependent too, as all real greatness is, on the human environment in which he grows—that mysterious interaction and inter-penetration of personalities without which human consciousness can never develop its full powers—he towers up from the social and intellectual circumstances that conditioned him: a living, growing, unique and creative individual, yet truly a part of the earth from which he springs.”

Leseprobe

Ruysbroeck

Evelyn Underhill

Alicia Editions

Contents

PREFATORY NOTE

CHAPTER I

RUYSBROECK THE MAN

CHAPTER II

HIS WORKS

CHAPTER III

HIS DOCTRINE OF GOD

CHAPTER IV

HIS DOCTRINE OF MAN

CHAPTER V

THE ACTIVE LIFE

CHAPTER VI

THE INTERIOR LIFE: ILLUMINATION AND DESTITUTION

CHAPTER VII

THE INTERIOR LIFE: UNION AND CONTEMPLATION

CHAPTER VIII

THE SUPERESSENTIAL LIFE

BIBLIOGRAPHICAL NOTE

Also by Evelyn Underhill

Luce divina sopra me s’ appunta,

penetrando per questa ond’ io m’ inventro;

La cui virtù, col mio veder conguinta,

mi leva sopra me tanto, ch’ io veggio

la somma essenza della quale è munta.

Quinci vien l’ allegrezza, ond’ io fiammeggio;

perchè alla vista mia, quant’ ella è chiara,

la chiarità della fiamma pareggio.

Par. xxi. 83.

[Divine Light doth focus itself upon me,

piercing through that wherein I am enclosed;

the power of which, united with my sight,

so greatly lifts me up above myself that I see

the Supreme Essence where from it is drawn.

Thence comes the joy wherewith I flame;

for to my vision, even as it is clear,

I make the clearness of the flame respond.]

PREFATORY NOTE

I owe to the great kindness of my friend, Mrs. Theodore Beck, the translation of several passages from Ruysbroeck’s Sparkling Stone given in the present work; and in quoting from The Twelve Béguines have often, though not always, availed myself of the recently published version by Mr. John Francis. For all other renderings I alone am responsible.

E. U.

CHAPTER I

RUYSBROECK THE MAN

The tree Igdrasil, which has its head in heaven and its roots in hell (the lower parts of the earth), is the image of the true man.... In proportion to the divine heights to which it ascends must be the obscure depths in which the tree is rooted, and from which it draws the mystic sap of its spiritual life.

Coventry Patmore.

In the history of the spiritual adventures of man, we find at intervals certain great mystics, who appear to gather up and fuse together in the crucible of the heart the diverse tendencies of those who have preceded them, and, adding to these elements the tincture of their own rich experience, give to us an intensely personal, yet universal, vision of God and man. These are constructive spirits, whose creations in the spiritual sphere sum up and represent the best achievement of a whole epoch; as in other spheres the great artist, musician, orpoet—always the child of tradition as well as of inspiration—may do.

John Ruysbroeck is such a mystic as this. His career, which covers the greater part of the fourteenth century—that golden age of Christian mysticism—seems to exhibit within the circle of a single personality, and carry up to a higher term than ever before, all the best attainments of the Middle Ages in the realm of Eternal Life. Rooted firmly in history, faithful to the teachings of the great Catholic mystics of the primitive and mediæval times, Ruysbroeck does not merely transmit, but transfigures, their principles: making from the salt, sulphur, and mercury of their vision, reason, and love, a new and living jewel—or, in his own words, a ‘sparkling stone’—which reflects the actual radiance of the Uncreated Light. Absorbing from the rich soil of the Middle Ages all the intellectual nourishment which he needs, dependent too, as all real greatness is, on the human environment in which he grows—that mysterious interaction and inter-penetration of personalities without which human consciousness can never develop its full powers—he towers up from the social and intellectual circumstances that conditioned him: a living, growing, unique and creative individual, yet truly a part of the earth from which he springs.

To speak of Ruysbroeck, as some enthusiasticbiographers have done, as an isolated spiritual phenomenon totally unrelated to the life of his time, an ‘ignorant monk’ whose profound knowledge of reality is entirely the result of personal inspiration and independent of human history, is to misunderstand his greatness. The ‘ignorant monk’ was bound by close links to the religious life of his day. He was no spiritual individualist; but the humble, obedient child of an institution, the loyal member of a Society. He tells us again and again that his spiritual powers were nourished by the sacramental life of the Catholic Church. From the theologians of that Church came the intellectual framework in which his sublime intuitions were expressed. All that he does—though he does this to a degree perhaps unique in Christian history—is to carry out into action, completely actualise in his own experience, the high vision of the soul’s relation to Divine Reality by which that Church is possessed. The central Christian doctrine of Divine Fatherhood, and of the soul’s ‘power to become the son of God’: it is this, raised to the nth degree of intensity, experienced in all its depth and fullness, and demonstrated with the exactitude of a mathematician and the passion of a poet, which Ruysbroeck gives us. Thus tradition and authority, no less than the abundantinspiration, the direct ecstatic knowledge of God to which his writings bear witness, have their part in his achievement. His theological culture was wide and deep. Not only the Scriptures and the Liturgy, but St. Augustine, Dionysius the Areopagite, Richard of St. Victor, St. Bernard, St. Bonaventura, St. Thomas Aquinas, and many others have stimulated and controlled his thought; interpreting to him his ineffable adventures, and providing him with vessels in which the fruit of those adventures could be communicated to other men.

Nor is Catholic tradition the only medium through which human life has exercised a formative influence upon Ruysbroeck’s genius. His worldly circumstances, his place within and reaction to the temporal order, the temper of those souls amongst which he grew—these too are of vital importance in relation to his mystical achievements. To study the interior adventures and formal teachings of a mystic without reference to the general trend and special accidents of his outer life, is to neglect our best chance of understanding the nature and sources of his vision of truth. The angle from which that vision is perceived, the content of the mind which comes to it, above all the concrete activities which it induces in the growing, moving, supple self: these are primary data which we should never ignore. Action is of the very essenceof human reality. Where the inner life is genuine and strong the outer life will reflect, however faintly, the curve on which it moves; for human consciousness is a unit, capable of reacting to and synthesising two orders, not an unresolved dualism—as it were, an angel and an animal—condemned to lifelong battle within a narrow cage.

Therefore we begin our study of Ruysbroeck the mystic by the study of Ruysbroeck the man: the circumstances of his life and environment, so far as we can find them out. For the facts of this life our chief authority will be the Augustinian Canon Pomerius, who was Prior and chronicler of Ruysbroeck’s own community of Groenendael. Born in 1382, a year after Ruysbroeck’s death, and entering Groenendael early in the fifteenth century, he knew and talked with at least two of the great mystic’s disciples, John of Hoelaere and John of Scoonhoven. His life of Ruysbroeck and history of the foundation of the monastery was finished before 1420; that is to say, within the lifetime of the generation which succeeded the first founders of the house.1 It represents the careful gathering up, sifting, and arranging of all that was remembered and believed by the community—stillretaining several members who had known him in the flesh—of the facts of Ruysbroeck’s character and career.

Pomerius was no wild romancer, but a reasonably careful as well as a genuinely enthusiastic monastic chronicler. Moderation is hardly the outstanding virtue of such home-made lives of monastic founders. They are inevitably composed in surroundings where any criticism of their subject or scepticism as to his supernatural peculiarities is looked upon as a crime; where every incident has been fitted with a halo, and the unexplained is indistinguishable from the miraculous. Nevertheless the picture drawn by Pomerius—exaggerated though it be in certain respects—is a human picture; possessed of distinct characteristics, some natural and charming, some deeply impressive. It is completed by a second documentary source: the little sketch by Ruysbroeck’s intimate friend, Gerard Naghel, Prior of the Carthusian monastery of Hérines near Groenendael, which forms the prologue to our most complete MS. collection of his writings.

Ruysbroeck’s life, as it is shown to us by Pomerius and Gerard, falls into three main divisions, three stages of ascent: the natural active life of boyhood; the contemplative, disciplined career of his middle period; the superessential life of supreme union whichgoverned his existence at Groenendael. This course, which he trod in the temporal order, seems like the rough sketch of that other course trodden by the advancing soul within the eternal order—the Threefold Life of man which he describes to us in The Adornment of the Spiritual Marriage and other of his works.

Now the details of that career are these: John Ruysbroeck was born in 1293 at the little village of Ruysbroeck or Ruusbroec, between Brussels and Hal, from which he takes his name. We know nothing of his father; but his mother is described as a good and pious woman, devoted to the upbringing of her son—a hard task, and one that was soon proved to be beyond her. The child Ruysbroeck was strong-willed, adventurous, insubordinate; already showing signs of that abounding vitality, that strange restlessness and need of expansion which children of genius so often exhibit. At eleven years of age he ran away from home, and found his way to Brussels; where his uncle, John Hinckaert, was a Canon of the Cathedral of St. Gudule. Pomerius assures us that this escapade, which would have seemed a mere naughtiness in normal little boys, was in fact a proof of coming sanctity; that it was not the attraction of the city but a precocious instinct for the religious life—the first crude stirrings of the love of God—whichset this child upon the road. Such a claim is natural to the hagiographer; yet there lies behind it a certain truth. The little John may or may not have dreamed of being a priest; he did already dream of a greater, more enticing life beyond the barriers of use and wont. Though he knew it not, the vision of a spiritual city called him. Already the primal need of his nature was asserting itself—the demand, felt long before it was understood, for something beyond the comfortable world of appearance—and this demand crystallised into a concrete act. In the sturdy courage which faced the unknown, the practical temper which translated dream into action, we see already the germ of those qualities which afterwards gave to the great contemplative power to climb up to the ‘supreme summits of the inner life’ and face the awful realities of God.

Such adventures are not rare in the childhood of the mystics. Always of a romantic temperament, endowed too with an abounding vitality, the craving for some dimly-guessed and wonderful experience often shows itself early in them; as the passion for music, colour or poetry is sometimes seen in embryo in artists of another type. The impact of Reality seems to be felt by such spirits in earliest childhood. Born susceptible in a special degree to themessages which pour in on man from the Transcendent, they move from the first in a different universe from that of other boys and girls; subject to experiences which they do not understand, full of dreams which they are unable to explain, and often impelled to strange actions, extremely disconcerting to the ordinary guardians of youth. Thus the little Catherine of Siena, six years old, already lived in a world which was peopled with saints and angels; and ruled her small life by the visions which she had seen. Thus the baby Teresa, mysteriously attracted by sacrifice, as other children are attracted by games and toys, set out to look for ‘the Moors and martyrdom.’ So too the instinct for travel, for the remote and unknown, often shows itself early in these wayfarers of the spirit; whose destiny it is to achieve a more extended life in the interests of the race, to find and feel that Infinite Reality which alone can satisfy the heart of man. Thus in their early years Francis, Ignatius and many others were restless, turbulent, eager for adventure and change.

This first adventure brought the boy Ruysbroeck to a home so perfectly fitted to his needs, that it might seem as though some secret instinct, some overshadowing love, had indeed guided his steps. His uncle, John Hinckaert, at this time about forty years ofage, had lately been converted—it is said by a powerful sermon—from the comfortable and easy-going life of a prosperous ecclesiastic to the austere quest of spiritual perfection. He had distributed his wealth, given up all self-indulgence, and now, with another and younger Canon of the Cathedral named Francis van Coudenberg, lived in simplest, poorest style a dedicated life of self-denial, charity and prayer. He received his runaway nephew willingly. Perhaps he saw in this strange and eager child, suddenly flung upon his charity, an opportunity for repairing some at least amongst the omissions of his past—that terrible wreck of wasted years which torments the memory of those who are converted in middle life. His love and remorse might spend themselves on this boy. He might make of him perhaps all that he now longed to be, but could never wholly achieve: a perfect servant of the Eternal Goodness, young, vigorous, ardent, completely responsive to the touch of God.

Ruysbroeck, then, found a home soaked in love, governed by faith, renunciation, humility; a forcing-house of the spiritual life. In the persons of these two grown men, who had given up all outward things for the sake of spiritual realities, he was brought face to face—and this in his most impressionable years—with the hard facts,the concrete sacrifices, the heroic life of deliberate mortification, which underlay the lovely haunting vision, the revelation of the Divine beauty and love that had possessed him. No lesson is of higher value to the natural mystic than this. The lovers of Ruysbroeck should not forget how much they owe to the men who received, loved, influenced, educated the brilliant wayward and impressionable child. His attainment is theirs. His mysticism is rooted in their asceticism; a flower directly dependent for its perfection on that favouring soil. Though his achievement, like that of all men of genius, is individual, and transcends the circumstances and personalities which surround it; still, from those circumstances and personalities it takes its colour. It represents far more than a personal and solitary experience. Behind it lies the little house in Brussels, the supernatural atmosphere which filled it, and the fostering care of the two men whose life of external and deliberate poverty only made more plain the richness of the spirits who could choose, and remain constant to, this career of detachment and love.

The personal influence of Hinckaert and Coudenberg, the moral disciplines and perpetual self-denials of the life which he shared with them, formed the heart of Ruysbroeck’s education; helping to build up that manlyand sturdy character which gave its special temper to his mystical outlook. Like so many children destined to greatness, he was hard to educate in the ordinary sense; uninterested in general knowledge, impatient of scholastic drudgery. Nothing which did not minister to his innate passion for ultimates had any attraction for him. He was taught grammar with difficulty; but on the other hand his astonishing aptitude for religious ideas, even of the most subtle kind, his passionate clear vision of spiritual things, was already so highly developed as to attract general attention; and his writings are sufficient witness to the width and depth of his theological reading. With such tastes and powers as these, and brought up in such a household, governed by religious enthusiasms and under the very shadow of the Cathedral walls, it was natural that he should wish to become a priest; and in 1317 he was ordained and given, through the influence of his uncle, a prebend in St. Gudule.

Now a great mystic is the product not merely of an untamed genius for the Transcendent, but of a moral discipline, an interior education, of the most strenuous kind. All the varied powers and tendencies of a nature which is necessarily strong and passionate, must be harnessed, made subservient to this one central interest. Theinstinctive egotism of the natural man—never more insidious than when set upon spiritual things—must be eradicated. So, behind these few outward events of Ruysbroeck’s adolescence, we must discern another growth; a perpetual interior travail, a perpetual slow character-building always going forward in him, as his whole personality is moulded into that conformity to the vision seen which prepares the way of union, and marks off the mystical saint from the mere adept of transcendental things. We know from his writings how large a part such moral purifications, such interior adjustments, played in his concept of the spiritual life; and the intimacy with which he describes each phase in the battle of love, each step of the spiritual ladder, the long process of preparation in which the soul adorns herself for the ‘spiritual marriage,’ guarantees to us that he has himself trodden the path which he maps out. That path goes the whole way from the first impulse of ‘goodwill,’ of glad acquiescence in the universal purpose, through the taming of the proud will to humility and suppleness, and of the insurgent heart to gentleness, kindness, and peace, to that last state of perfect charity in which the whole spirit of man is one will and one love with God.

Though his biographers have left us little material for a reconstruction of his innerdevelopment, we may surely infer something of the course which it followed from the vividly realistic descriptions in The Kingdom of Lovers and The Spiritual Marriage. Personal experience underlies the wonderful account of the ascent of the Spiritual Sun in the heavens of consciousness; the rapture, wildness and joy, the ‘fever of love’ which fulfils the man who feels its light and heat. Experience, too, dictates these profound passages which deal with the terrible spiritual reaction when the Sun declines in the heavens, and man feels cold, dead, and abandoned of God. Through these phases, at least, Ruysbroeck had surely passed before his great books came to be written.

One or two small indications there are which show us his progress on the mystic way, the development in him of those secondary psychic characters peculiar to the mystical type. It seems that by the time of his ordination that tendency to vision which often appears in the earliest youth of natural mystics, was already established in him. Deeply impressed by the sacramental side of Catholicism, and finding in it throughout his life a true means of contact with the Unseen, the priesthood was conceived by him as bringing with it a veritable access of grace; fresh power poured in on him from the Transcendent, an increase of strength wherewith to help the souls ofother men. This belief took, in his meditations, a concrete and positive form. Again and again he saw in dramatic vision the soul specially dear to him, specially dependent on him—that of his mother, who had lately died in the Brussels Béguinage—demanding how long she must wait till her son’s ordination made his prayers effectual for her release from Purgatory. At the moment in which he finished saying his first Mass, this vision returned to him; and he saw his mother’s spirit, delivered from Purgatory by the power of the sacrifice which he had offered, entering into Heaven—an experience originating in, and giving sharp dramatic expression to, that sense of new and sacred powers now conferred on him, which may well at such a moment have flooded the consciousness of the young priest. This story was repeated to Pomerius by those who had heard it from Ruysbroeck himself; for “he often told it to the brothers.”