"Werd als ein Kind, werd taub und blind, Dein eignes Icht muss werden nicht: All Icht, all Nicht treib ferne nur; La.s.s Statt, la.s.s Zeit, auch Bild la.s.s weit, Geh ohne Weg den schmalen Steg, So kommst du auf der Wuste Spur.

O Seele mein, aus Gott geh ein, Sink als ein Icht in Gottes Nicht, Sink in die ungegrundte Fluth.

Flich ich von Dir, du kommst zu mir, Verla.s.s ich mich, so find ich Dich, O uberwesentliches Gut!"

_Mediaeval German Hymn_.

"Quid caelo dabimus? quantum est quo veneat omne?

Impendendus h.o.m.o est, Deus esse ut possit in ipso."

MANILIUS.

PRACTICAL AND DEVOTIONAL MYSTICISM

"We all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image, from glory to glory."--2 COR. iii. 18.

The school of Eckhart[257] in the fourteenth century produced the brightest cl.u.s.ter of names in the history of Mysticism. In Ruysbroek, Suso, Tauler, and the author of the _Theologia Germanica_ we see introspective Mysticism at its best. This must not be understood to mean that they improved upon the philosophical system of Eckhart, or that they are entirely free from the dangerous tendencies which have been found in his works. On the speculative side they added nothing of value, and none of them rivals Eckhart in clearness of intellect. But we find in them an unfaltering conviction that our communion with G.o.d must be a fact of experience, and not only a philosophical theory.

With the most intense earnestness they set themselves to live through the mysteries of the spiritual life, as the only way to understand and prove them. Suso and Tauler both pa.s.sed through deep waters; the history of their inner lives is a record of heroic struggle and suffering. The personality of the men is part of their message, a statement which could hardly be made of Dionysius or Erigena, perhaps not of Eckhart himself.

John of Ruysbroek, "doctor ecstaticus," as the Church allowed him to be called, was born in 1293, and died in 1381. He was prior of the convent of Grunthal, in the forest of Soignies, where he wrote most of his mystical treatises, under the direct guidance, as he believed, of the Holy Spirit. He was the object of great veneration in the later part of his life. Ruysbroek was not a learned man, or a clear thinker.[258] He knew Dionysius, St. Augustine, and Eckhart, and was no doubt acquainted with some of the other mystical writers; but he does not write like a scholar or a man of letters. He resembles Suso in being more emotional and less speculative than most of the German school.

Ruysbroek reverts to the mystical tradition, partially broken by Eckhart, of arranging almost all his topics in three or seven divisions, often forming a progressive scale. For instance, in the treatise "On the Seven Grades of Love," we have the following series, which he calls the "Ladder of Love": (1) goodwill; (2) voluntary poverty; (3) chast.i.ty; (4) humility; (5) desire for the glory of G.o.d; (6) Divine contemplation, which has three properties--intuition, purity of spirit, and nudity of mind; (7) the ineffable, unnameable transcendence of all knowledge and thought. This arbitrary schematism is the weakest part of Ruysbroek's writings, which contain many deep thoughts. His chief work, _Ordo spiritualium nuptiarum_, is one of the most complete charts of the mystic's progress which exist. The three stages are here the active life (_vita actuosa_), the internal, elevated, or affective life, to which all are not called, and the contemplative life, to which only a few can attain. The three parts of the soul, sensitive, rational, and spiritual, correspond to these three stages. The motto of the active life is the text, "_Ecce sponsus venit; exite obviam ei_." The Bridegroom "comes" three times: He came in the flesh; He comes into us by grace; and He will come to judgment.

We must "go out to meet Him," by the three virtues of humility, love, and justice: these are the three virtues which support the fabric of the active life. The ground of all the virtues is humility; thence proceed, in order, obedience, renunciation of our own will, patience, gentleness, piety, sympathy, bountifulness, strength and impulse for all virtues, soberness and temperance, chast.i.ty. "This is the active life, which is necessary for us all, if we wish to follow Christ, and to reign with Him in His everlasting kingdom."

Above the active rises the inner life. This has three parts. Our intellect must be enlightened with supernatural clearness; we must behold the inner coming of the Bridegroom, that is, the eternal truth; we must "go out" from the exterior to the inner life; we must go to _meet_ the Bridegroom, to enjoy union with His Divinity.

Finally, the spirit rises from the inner to the contemplative life.

"When we rise above ourselves, and in our ascent to G.o.d are made so simple that the love which embraces us is occupied only with itself, above the practice of all the virtues, then we are transformed and die in G.o.d to ourselves and to all separate individuality." G.o.d unites us with Himself in eternal love, which is Himself. "In this embrace and essential unity with G.o.d all devout and inward spirits are one with G.o.d by living immersion and melting away into Him; they are by grace one and the same thing with Him, because the same essence is in both."

"For what we are, that we intently contemplate; and what we contemplate, that we are; for our mind, our life, and our essence are simply lifted up and united to the very truth, which is G.o.d. Wherefore in this simple and intent contemplation we are one life and one spirit with G.o.d. And this I call the contemplative life. In this highest stage the soul is united to G.o.d without means; it sinks into the vast darkness of the G.o.dhead." In this abyss, he says, following his authorities, "the Persons of the Trinity transcend themselves"; "_there_ is only the eternal essence, which is the substance of the Divine Persons, where we are all one and uncreated, according to our prototypes." Here, "so far as distinction of persons goes, there is no more G.o.d nor creature"; "we have lost ourselves and been melted away into the unknown darkness." And yet we remain eternally distinct from G.o.d. The creature remains a creature, and loses not its creatureliness. We must be conscious of ourselves in G.o.d, and conscious of ourselves in ourselves. For eternal life consists in the knowledge of G.o.d, and there can be no knowledge without self-consciousness. If we could be blessed without knowing it, a stone, which has no consciousness, might be blessed.

Ruysbroek, it is plain, had no qualms in using the old mystical language without qualification. This is the more remarkable, because he was fully aware of the disastrous consequences which follow from the method of negation and self-deification. For Ruysbroek was an earnest reformer of abuses. He spares no one--popes, bishops, monks, and the laity are lashed in vigorous language for their secularity, covetousness, and other faults; but perhaps his sharpest castigation is reserved for the false mystics. There are some, he says, who mistake mere laziness for holy abstraction; others give the rein to "spiritual self-indulgence"; others neglect all religious exercises; others fall into antinomianism, and "think that nothing is forbidden to them"--"they will gratify any appet.i.te which interrupts their contemplation": these are "by far the worst of all." "There is another error," he proceeds, "of those who like to call themselves 'theopaths.' They take every impulse to be Divine, and repudiate all responsibility. Most of them live in inert sloth." As a corrective to these errors, he very rightly says, "Christ must be the rule and pattern of all our lives"; but he does not see that there is a deep inconsistency between the imitation of Christ as the living way to the Father, and the "negative road" which leads to vacancy.[259]

Henry Suso, whose autobiography is a doc.u.ment of unique importance for the psychology of Mysticism, was born in 1295[260]. Intellectually he is a disciple of Eckhart, whom he understands better than Ruysbroek; but his life and character are more like those of the Spanish mystics, especially St. Juan of the Cross. The text which is most often in his mouth is, "Where I am, there shall also My servant be"; which he interprets to mean that only those who have embraced to the full the fellowship of Christ's sufferings, can hope to be united to Him in glory. "No cross, no crown," is the law of life which Suso accepts in all the severity of its literal meaning. The story of the terrible penances which he inflicted on himself for part of his life is painful and almost repulsive to read; but they have nothing in common with the ostentatious self-torture of the fakir. Suso's deeply affectionate and poetical temperament, with its strong human loves and sympathies, made the life of the cloister very difficult for him. He accepted it as the highest life, and strove to conform himself to its ideals; and when, after sixteen years of cruel austerities, he felt that his "refractory body" was finally tamed, he discontinued his mortifications, and entered upon a career of active usefulness. In this he had still heavier crosses to carry, for he was persecuted and falsely accused, while the spiritual consolations which had cheered him in his early struggles were often withdrawn. In his old age, shortly before his death in 1365, he published the history of his life, which is one of the most interesting and charming of all autobiographies. Suso's literary gift is very remarkable. Unlike most ecstatic mystics, who declare on each occasion that "tongue cannot utter" their experiences, Suso's store of glowing and vivid language never fails. The hunger and thirst of the soul for G.o.d, and the answering love of Christ manifested in the inner man, have never found a more pure and beautiful expression. In the hope of inducing more readers to become acquainted with this gem of mediaeval literature, I will give a few extracts from its pages.

"The servitor of the eternal Wisdom," as he calls himself throughout the book, made the first beginning of his perfect conversion to G.o.d in his eighteenth year. Before that, he had lived as others live, content to avoid deadly sin; but all the time he had felt a gnawing reproach within him. Then came the temptation to be content with gradual progress, and to "treat himself well." But "the eternal Wisdom" said to him, "He who seeks with tender treatment to conquer a refractory body, wants common sense. If thou art minded to forsake all, do so to good purpose." The stern command was obeyed.[261] Very soon--it is the usual experience of ascetic mystics--he was encouraged by rapturous visions. One such, which came to him on St. Agnes' Day, he thus describes:--"It was without form or mode, but contained within itself the most entrancing delight. His heart was athirst and yet satisfied.

It was a breaking forth of the sweetness of eternal life, felt as present in the stillness of contemplation. Whether he was in the body or out of the body, he knew not." It lasted about an hour and a half; but gleams of its light continued to visit him at intervals for some time after.

Suso's loving nature, like Augustine's, needed an object of affection.

His imagination concentrated itself upon the eternal Wisdom, personified in the Book of Proverbs in female form as a loving mistress, and the thought came often to him, "Truly thou shouldest make trial of thy fortune, whether this high mistress, of whom thou hast heard so much, will become thy love; for in truth thy wild young heart will not remain without a love." Then in a vision he saw her, radiant in form, rich in wisdom, and overflowing with love; it is she who touches the summit of the heavens, and the depths of the abyss, who spreads herself from end to end, mightily and sweetly disposing all things. And she drew nigh to him lovingly, and said to him sweetly, "My son, give me thy heart."

At this season there came into his soul a flame of intense fire, which made his heart burn with Divine love. And as a "love token," he cut deep in his breast the name of Jesus, so that the marks of the letters remained all his life, "about the length of a finger-joint."

Another time he saw a vision of angels, and besought one of them to show him the manner of G.o.d's secret dwelling in the soul. An angel answered, "Cast then a joyous glance into thyself, and see how G.o.d plays His play of love with thy loving soul." He looked immediately, and saw that his body over his heart was as clear as crystal, and that in the centre was sitting tranquilly, in lovely form, the eternal Wisdom, beside whom sat, full of heavenly longing, the servitor's own soul, which leaning lovingly towards G.o.d's side, and encircled by His arms, lay pressed close to His heart.

In another vision he saw "the blessed master Eckhart," who had lately died in disfavour with the rulers of the Church. "He signified to the servitor that he was in exceeding glory, and that his soul was quite transformed, and made G.o.dlike in G.o.d." In answer to questions, "the blessed Master" told him that "words cannot tell the manner in which those persons dwell in G.o.d who have really detached themselves from the world, and that the way to attain this detachment is to die to self, and to maintain unruffled patience with all men."

Very touching is the vision of the Holy Child which came to him in church on Candlemas Day. Kneeling down in front of the Virgin, who appeared to him, "he prayed her to show him the Child, and to suffer him also to kiss it. When she kindly offered it to him, he spread out his arms and received the beloved One. He contemplated its beautiful little eyes, he kissed its tender little mouth, and he gazed again and again at all the infant members of the heavenly treasure. Then, lifting up his eyes, he uttered a cry of amazement that He who bears up the heavens is so great, and yet so small, so beautiful in heaven and so childlike on earth. And as the Divine Infant moved him, so did he act toward it, now singing now weeping, till at last he gave it back to its mother."

When at last he was warned by an angel, he says, to discontinue his austerities, "he spent several weeks very pleasantly," often weeping for joy at the thought of the grievous sufferings which he had undergone. But his repose was soon disturbed. One day, as he sat meditating on "life as a warfare," he saw a vision of a comely youth, who vested him in the attire of a knight,[262] saying to him, "Hearken, sir knight! Hitherto thou hast been a squire; now G.o.d wills thee to be a knight. And thou shalt have fighting enough!" Suso cried, "Alas, my G.o.d! what art Thou about to do unto me? I thought that I had had enough by this time. Show me how much suffering I have before me."

The Lord said, "It is better for thee not to know. Nevertheless I will tell thee of three things. Hitherto thou hast stricken thyself. Now I will strike thee, and thou shalt suffer publicly the loss of thy good name. Secondly, where thou shalt look for love and faithfulness, there shalt thou find treachery and suffering. Thirdly, hitherto thou hast floated in Divine sweetness, like a fish in the sea; this will I now withdraw from thee, and thou shalt starve and wither. Thou shalt be forsaken both by G.o.d and the world, and whatever thou shalt take in hand to comfort thee shall come to nought." The servitor threw himself on the ground, with arms outstretched to form a cross, and prayed in agony that this great misery might not fall upon him. Then a voice said to him, "Be of good cheer, I will be with thee and aid thee to overcome."

The next chapters show how this vision or presentiment was verified.

The journeys which he now took exposed him to frequent dangers, both from robbers and from lawless men who hated the monks. One adventure with a murderer is told with delightful simplicity and vividness. Suso remains throughout his life thoroughly human, and, hard as his lot had been, he is in an agony of fear at the prospect of a violent death.

The story of the outlaw confessing to the trembling monk how, besides other crimes, he had once pushed into the Rhine a priest who had just heard his confession, and how the wife of the a.s.sa.s.sin comforted Suso when he was about to drop down from sheer fright, forms a quaint interlude in the saint's memoirs. But a more grievous trial awaited him. Among other pastoral work, he laboured much to reclaim fallen women; and a pretended penitent, whose insincerity he had detected, revenged herself by a slander which almost ruined him.[263] Happily, the chiefs of his order, whose verdict he had greatly dreaded, completely exonerated him, after a full investigation, and his last years seem to have been peaceful and happy. The closing chapters of the Life are taken up by some very interesting conversations with his spiritual "daughter," Elizabeth Staglin, who wished to understand the obscurer doctrines of Mysticism. She asks him about the doctrine of the Trinity, which he expounds on the general lines of Eckhart's theology. She, however, remembers some of the bolder phrases in Eckhart, and says, "But there are some who say that, in order to attain to perfect union, we must divest ourselves of G.o.d, and turn only to the inwardly-shining light." "That is false," replies Suso, "if the words are taken in their ordinary sense. But the common belief about G.o.d, that He is a great Taskmaster, whose function is to reward and punish, _is_ cast out by perfect love; and in this sense the spiritual man _does_ divest himself of G.o.d, as conceived of by the vulgar. Again, in the highest state of union, the soul takes no note of the Persons _separately_; for it is not the Divine Persons taken singly that confer bliss, but the Three in One." Suso here gives a really valuable turn to one of Eckhart's rashest theses. "_Where_ is heaven?" asks his pupil next. "The intellectual _where_" is the reply, "is the essentially-existing unnameable nothingness. So we must call it, because we can discover no mode of being, under which to conceive of it. But though it seems to us to be no-thing, it deserves to be called something rather than nothing." Suso, we see, follows Dionysius, but with this proviso. The maiden now asks him to give her a figure or image of the self-evolution of the Trinity, and he gives her the figure of concentric circles, such as appear when we throw a stone into a pond. "But," he adds, "this is as unlike the formless truth as a black Moor is unlike the beautiful sun." Soon after, the holy maiden died, and Suso saw her in a vision, radiant and full of heavenly joy, showing him how, guided by his counsels, she had found everlasting bliss. When he came to himself, he said, "Ah, G.o.d! blessed is the man who strives after Thee alone! He may well be content to suffer, whose pains Thou rewardest thus. G.o.d help us to rejoice in this maiden, and in all His dear friends, and to enjoy His Divine countenance eternally!" So ends Suso's autobiography. His other chief work, a Dialogue between the eternal Wisdom and the Servitor, is a prose poem of great beauty, the tenor of which may be inferred from the above extracts from the Life. Suso believed that the Divine Wisdom had indeed spoken through his pen; and few, I think, will accuse him of arrogance for the words which conclude the Dialogue. "Whosoever will read these writings of mine in a right spirit, can hardly fail to be stirred in his heart's depths, either to fervent love, or to new light, or to longing and thirsting for G.o.d, or to detestation and loathing of his sins, or to that spiritual aspiration by which the soul is renewed in grace."

John Tauler was born at Stra.s.sburg about 1300, and entered a Dominican convent in 1315. After studying at Cologne and Paris, he returned to Stra.s.sburg, where, as a Dominican, he was allowed to officiate as a priest, although the town was involved in the great interdict of 1324.

In 1339, however, he had to fly to Basel, which was the headquarters of the revivalist society who called themselves "the Friends of G.o.d."

About 1346 he returned to Stra.s.sburg, and was devoted in his ministrations during the "black death" in 1348. He appears to have been strongly influenced by one of the Friends of G.o.d, a mysterious layman, who has been identified, probably wrongly, with Nicholas of Basel,[264] and, according to some, dated his "conversion" from his acquaintance with this saintly man. Tauler continued to preach to crowded congregations till his death in 1361.

Tauler is a thinker as well as a preacher. Though in most points his teaching is identical with that of Eckhart,[265] he treats all questions in an independent manner, and sometimes, as for instance in his doctrine about the uncreated ground of the soul,[266] he differs from his master. There is also a perceptible change in the stress laid upon certain parts of the system, which brings Tauler nearer than Eckhart to the divines of the Reformation. In particular, his sense of sin is too deep for him to be satisfied with the Neoplatonic doctrine of its negativity, which led Eckhart into difficulties.[267]

The little book called the _German Theology_, by an unknown author, also belongs to the school of Eckhart. It is one of the most precious treasures of devotional literature, and deserves to be better known than it is in this country. In some ways it is superior to the famous treatise of a Kempis, _On the Imitation of Christ_, since the self-centred individualism is less prominent. The author thoroughly understands Eckhart, but his object is not to view everything _sub specie oeternitatis_, but to give a practical religious turn to his master's speculations. His teaching is closely in accordance with that of Tauler, whom he quotes as an authority, and whom he joins in denouncing the followers of the "false light," the erratic mystics of the fourteenth century.

The practical theology of these four German mystics of the fourteenth century--Ruysbroek, Suso, Tauler, and the writer of the _German Theology_, is so similar that it is possible to consider it in detail without taking each author separately. It is the crowning achievement of Christian Mysticism before the Reformation, except in the English Platonists of the seventeenth century, we shall not find anywhere a sounder and more complete scheme of doctrine built upon this foundation.

The distinction drawn by Eckhart between the G.o.dhead and G.o.d is maintained in the _German Theology_, and by Ruysbroek. The latter, as we have seen,[268] does not shrink from following the path of a.n.a.lysis to the end, and says plainly that in the Abyss there is no distinction of Divine and human persons, but only the eternal essence. Tauler also bids us "put out into the deep, and let down our nets"; but his "deep"

is in the heart, not in the intellect. "My children, you should not ask about these great high problems," he says; and he prefers not to talk much about them, "for no teacher can teach what he has not lived through himself." Still he speaks, like Dionysius and Eckhart, of the "Divine darkness," "the nameless, formless nothing," "the wild waste,"

and so forth; and says of G.o.d that He is "the Unity in which all multiplicity is transcended," and that in Him are gathered up both becoming and being, eternal rest and eternal motion. In this deepest ground, he says, the Three Persons are implicit, not explicit. The Son is the Form of all forms, to which the "eternal, reasonable form created after G.o.d's image" (the Idea of mankind) longs to be conformed.

The creation of the world, according to Tauler, is rather consonant with than necessary to the nature of G.o.d. The world, before it became actual, existed in its Idea in G.o.d, and this ideal world was set forth by means of the Trinity. It is in the Son that the Ideas exist "from all eternity." The Ideas are said to be "living," that is, they work as forms, and after the creation of matter act as universals above and in things. Tauler is careful to show that he is not a pantheist. "G.o.d is the Being of all beings," he says; "but He is none of all things."

G.o.d is all, but all is not G.o.d; He far transcends the universe in which He is immanent.

We look in vain to Tauler for an explanation of the obscurest point in Eckhart's philosophy, as to the relations of the phenomenal to the real. We want clearer evidence that temporal existence is not regarded as something illusory or accidental, an error which may be inconsistent with the theory of immanence as taught by the school of Eckhart, but which is too closely allied with other parts of their scheme.

The indwelling of G.o.d in the soul is the real centre of Tauler's doctrine, but his psychology is rather intricate and difficult. He speaks of three phases of personal life, the sensuous nature, the reason, and the "third man"--the spiritual life or pure substance of the soul. He speaks also of an "uncreated ground," which is the abyss of the G.o.dhead, but yet "in us," and of a "created ground," which he uses in a double sense, now of the empirical self, which is imperfect and must be purified, and now of the ideal man, as G.o.d intended him to be. This latter is "the third man," and is also represented by the "spark" at the "apex of the soul," which is to transform the rest of the soul into its own likeness. The "uncreated ground," in Tauler, works upon us through the medium of the "created ground," and not as in Eckhart, immediately. The "created ground," in this sense, he calls "the Image," which is identical with Eckhart's "spark." It is a creative principle as well as created, like the "Ideas" of Erigena.

The _German Theology_ says that "the soul has two eyes,[269]" one of which, the right eye, sees into eternity, the other sees time and the creatures. The "right eye" is practically the same as Eckhart's "spark" and Tauler's "image." It is significant that the author tells us that we cannot see with both eyes together; the left eye must be shut before we can use the right.[270] The pa.s.sage where this precept is given shows very plainly that the author, like the other fourteenth century mystics,[271] was still under the influence of mediaeval dualism--the belief that the Divine begins where the earthly leaves off. It is almost the only point in this "golden little treatise," as Henry More calls it, to which exception must be taken.[272]

The essence of sin is self-a.s.sertion or self-will, and consequent separation from G.o.d. Tauler has, perhaps, a deeper sense of sin than any of his predecessors, and he revives the Augustinian (anti-Pelagian) teaching on the miserable state of fallen humanity.

Sensuality and pride, the two chief manifestations of self-will, have invaded the _whole_ of our nature. Pride is a sin of the spirit, and the poison has invaded "even the ground"--the "created ground," that is, as the unity of all the faculties. It will be remembered that the Neoplatonic doctrine was that the spiritual part of our nature can take no defilement. Tauler seems to believe that under one aspect the "created ground" is the transparent medium of the Divine light, but in this sense it is only potentially the light of our whole body. He will not allow the sinless _apex mentis_ to be identified with the personality. Separation from G.o.d is the source of all misery. Therein lies the pain of h.e.l.l. The human soul can never cease to yearn and thirst after G.o.d; "and the greatest pain" of the lost "is that this longing can never be satisfied." In the _German Theology_, the necessity of rising above the "I" and "mine" is treated as the great saving truth. "When the creature claimeth for its own anything good, it goeth astray." "The more of self and me, the more of sin and wickedness. Be simply and wholly bereft of self." "So long as a man seeketh his own highest good _because_ it is his, he will never find it. For so long as he doeth this, he seeketh himself, and deemeth that he himself is the highest good." (These last sentences are almost verbally repeated in a sermon by John Smith, the Cambridge Platonist.)

The three stages of the mystic's ascent appear in Tauler's sermons. We have first to practise self-control, till all our lower powers are governed by our highest reason. "Jesus cannot speak in the temple of thy soul till those that sold and bought therein are cast out of it."

In this stage we must be under strict rule and discipline. "The old man must be subject to the old law, till Christ be born in him of a truth." Of the second stage he says, "Wilt thou with St. John rest on the loving breast of our Lord Jesus Christ, thou must be transformed into His beauteous image by a constant, earnest contemplation thereof." It is possible that G.o.d may will to call thee higher still; then let go all forms and images, and suffer Him to work with thee as His instrument. To some the very door of heaven has been opened--"this happens to some with a convulsion of the mind, to others calmly and gradually." "It is not the work of a day nor of a year." "Before it can come to pa.s.s, nature must endure many a death, outward and inward."

In the first stage of the "dying life," he says elsewhere, we are much oppressed by the sense of our infirmities, and by the fear of h.e.l.l.

But in the third, "all our griefs and joys are a sympathy with Christ, whose earthly life was a mingled web of grief and joy, and this life He has left as a sacred testament to His followers."

These last extracts show that the Cross of Christ, and the imitation of His life on earth, have their due prominence in Tauler's teaching.

It is, of course, true that for him, as for all mystics, Christ _in_ us is more than Christ _for_ us. But it is unfair to put it in this way, as if the German mystics wished to contrast the two views of redemption, and to exalt one at the expense of the other. Tauler's wish is to give the historical redemption its true significance, by showing that it is an universal as well as a particular fact. When he says, "We should worship Christ's humanity only in union with this divinity," he is giving exactly the same caution which St. Paul expresses in the verse about "knowing Christ after the flesh."

In speaking of the highest of the three stages, pa.s.sages were quoted which advocate a purely pa.s.sive state of the will and intellect.[273]

This quietistic tendency cannot be denied in the fourteenth century mystics, though it is largely counteracted by maxims of an opposite kind. "G.o.d draws us," says Tauler, "in three ways, first, by His creatures; secondly, by His voice in the soul, when an eternal truth mysteriously suggests itself, as happens not infrequently in morning sleep." (This is interesting, being evidently the record of personal experience.) "Thirdly, without resistance or means, when the will is quite subdued." "What is given through means is tasteless; it is seen through a veil, and split up into fragments, and bears with it a certain sting of bitterness." There are other pa.s.sages in which he is obviously under the influence of Dionysius; as when he speaks of "dying to all distinctions"; in fact, he at times preaches "simplification" in an unqualified form. But, on the other hand, no Christian teachers have made more of the _active will_ than these pupils of Eckhart.[274] "Ye are as holy as ye truly will to be holy,"

says Ruysbroek. "With the will one may do everything," we read in Tauler. And against the perversion of the "negative road" he says, "we must lop and prune vices, not nature, which is in itself good and n.o.ble." And "Christ Himself never arrived at the 'emptiness' of which these men (the false mystics) talk." Of contemplation he says, "Spiritual enjoyments are the food of the soul, and are only to be taken for nourishment and support to help us in our active work."

"Sloth often makes men fain to be excused from their work and set to contemplation. Never trust in a virtue that has not been put into practice." These pupils of Eckhart all led strenuous lives themselves, and were no advocates of pious indolence. Tauler says, "Works of love are more acceptable to G.o.d than lofty contemplation": and, "All kinds of skill are gifts of the Holy Ghost.[275]"

The process of deification is thus described by Ruysbroek and by Tauler. Ruysbroek writes: "All men who are exalted above their creatureliness into a contemplative life are one with this Divine glory--yea, _are_ that glory. And they see and feel and find in themselves, by means of this Divine light, that they are the same simple Ground as to their uncreated nature, since the glory shineth forth without measure, after the Divine manner, and abideth within them simply and without mode, according to the simplicity of the essence. Wherefore contemplative men should rise above reason and distinction, beyond their created substance, and gaze perpetually by the aid of their inborn light, and so they become transformed, and one with the same light, by means of which they see, and which they see.