Evelyn Underhill

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 medi val 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."

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. Underhill's little book on the topic deserves to be read since it is still used in most courses that discuss mysticism and still attracts contemporary spiritual seekers. In this work, she explores meditation, spirituality, mindfulness, recollection, contemplation and mystical life. Begin with Evelyn Underhill a journey of peace today on the path to a better, more balanced life. LARGE PRINT EDITIONExcerpt: "Therefore it is to a practical mysticism that the practical man is here invited: to a training of his latent faculties, a bracing and brightening of his languid consciousness, an emancipation from the fetters of appearance, a turning of his attention to new levels of the world. Thus he may become aware of the universe that the spiritual artist is always trying to disclose to the race. This amount of mystical perception---this 'ordinary contemplation', as the specialist call it, ---is possible to all men: without it, they are not wholly alive. It is a natural human activity, no more involving the great powers and sublime experiences of the mystical saints and philosophers than the ordinary enjoyment of music involves the special creative powers of the great musician." Contents PREFACE CHAPTER I. WHAT IS MYSTICISM? CHAPTER II. THE WORLD OF REALITYCHAPTER III. THE PREPARATION OF THE MYSTIC CHAPTER IV. MEDITATION AND RECOLLECTIONCHAPTER V. SELF-ADJUSTMENTCHAPTER VI. LOVE AND WILLCHAPTER VII. THE FIRST FORM OF CONTEMPLATION CHAPTER VIII. THE SECOND FORM OF CONTEMPLATIONCHAPTER IX. THE THIRD FORM OF CONTEMPLATION CHAPTER X. THE MYSTICAL LIFE

A guidebook to contemplative prayer. Evelyn Underhill was one of the greatest spiritual writers of the twentieth century. Her legacy as a pivotal figure in Christian mysticism endures today. 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. She translated the medieval spiritual guidebook called The Cloud of Unknowing, written by an anonymous English monk. This book counsels the young student to seek God, not through knowledge and intellection (faculty of the human mind), but through intense contemplation, motivated by love, and stripped of all thought. This text is still used in most courses that explore the experience of God called mysticism and still attracts contemporary spiritual seekers. So it's really about moving from the intellect to the heart. Excerpt: "CHAPTER THREEHow the work of this book shall be wrought, and of the worthiness of it before all other works. LIFT up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look the loath to think on aught but Himself. So that nought work in thy wit, nor in thy will, but only Himself. And do that in thee is to forget all the creatures that ever God made and the works of them; so that thy thought nor thy desire be not directed nor stretched to any of them, neither in general nor in special, but let them be, and take no heed to them. This is the work of the soul that most pleaseth God. All saints and angels have joy of this work, and hasten them to help it in all their might. All fiends be furious when thou thus dost, and try for to defeat it in all that they can. All men living in earth be wonderfully holpen of this work, thou wottest not how. Yea, the souls in purgatory be eased of their pain by virtue of this work. Thyself art cleansed and made virtuous by no work so much. And yet it is the lightest work of all, when a soul is helped with grace in sensible list, and soonest done. But else it is hard, and wonderful to thee for to do. Let not, therefore, but travail therein till thou feel list. For at the first time when thou dost it, thou findest but a darkness; and as it were a cloud of unknowing, thou knowest not what, saving that thou feelest in thy will a naked intent unto God. This darkness and this cloud is, howsoever thou dost, betwixt thee and thy God, and letteth thee that thou mayest neither see Him clearly by light of understanding in thy reason, nor feel Him in sweetness of love in thine affection. And therefore shape thee to bide in this darkness as long as thou mayest, evermore crying after Him that thou lovest. For if ever thou shalt feel Him or see Him, as it may be here, it behoveth always to be in this cloud in this darkness. And if thou wilt busily travail as I bid thee, I trust in His mercy that thou shalt come thereto."

A guidebook to contemplative prayer. Evelyn Underhill was one of the greatest spiritual writers of the twentieth century. Her legacy as a pivotal figure in Christian mysticism endures today. 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. She translated the medieval spiritual guidebook called The Cloud of Unknowing, written by an anonymous English monk. This book counsels the young student to seek God, not through knowledge and intellection (faculty of the human mind), but through intense contemplation, motivated by love, and stripped of all thought. This text is still used in most courses that explore the experience of God called mysticism and still attracts contemporary spiritual seekers. So it's really about moving from the intellect to the heart. Excerpt: "CHAPTER THREEHow the work of this book shall be wrought, and of the worthiness of it before all other works. LIFT up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look the loath to think on aught but Himself. So that nought work in thy wit, nor in thy will, but only Himself. And do that in thee is to forget all the creatures that ever God made and the works of them; so that thy thought nor thy desire be not directed nor stretched to any of them, neither in general nor in special, but let them be, and take no heed to them. This is the work of the soul that most pleaseth God. All saints and angels have joy of this work, and hasten them to help it in all their might. All fiends be furious when thou thus dost, and try for to defeat it in all that they can. All men living in earth be wonderfully holpen of this work, thou wottest not how. Yea, the souls in purgatory be eased of their pain by virtue of this work. Thyself art cleansed and made virtuous by no work so much. And yet it is the lightest work of all, when a soul is helped with grace in sensible list, and soonest done. But else it is hard, and wonderful to thee for to do. Let not, therefore, but travail therein till thou feel list. For at the first time when thou dost it, thou findest but a darkness; and as it were a cloud of unknowing, thou knowest not what, saving that thou feelest in thy will a naked intent unto God. This darkness and this cloud is, howsoever thou dost, betwixt thee and thy God, and letteth thee that thou mayest neither see Him clearly by light of understanding in thy reason, nor feel Him in sweetness of love in thine affection. And therefore shape thee to bide in this darkness as long as thou mayest, evermore crying after Him that thou lovest. For if ever thou shalt feel Him or see Him, as it may be here, it behoveth always to be in this cloud in this darkness. And if thou wilt busily travail as I bid thee, I trust in His mercy that thou shalt come thereto."

First published in 1911, "Mysticism" is the seminal work on the subject by noted English Christian mystic and author Evelyn Underhill. The book is divided into two parts which examine both the history and meaning of mysticism and how it can be a part of one's daily life and spiritual practice. In the first part, "The Mystic Fact", Underhill explores the theological, psychological, and philosophical underpinnings of mysticism from a historical perspective. Underhill rejected the association often made between mysticism and magic or the occult and sought to clear up the many misunderstandings and confusions surrounding the topic. She contended that mysticism should be viewed as a legitimate psychological phenomenon and an important part of spirituality and spiritual leadership. In the second part, "The Mystic Way", Underhill examines the application of mysticism in one's life as a means for spiritual growth. She argues that incorporating mystical practices can help one achieve a more loving and creative life. Underhill's "Mysticism" remains a widely read and hugely influential work on the historical importance of this little understood practice. It is both a fantastic introduction to the search for spirituality through mysticism and an almost encyclopedic examination of the subject. This edition is printed on premium acid-free paper.

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

Mysticism is Evelyn Underhill's timeless manual, which offers thorough and rich guidance to the principles of mystical Christianity. A classic since its publication in 1911, Mysticism remains an authority on its subject. Despite more modern works providing a more updated or formal analysis of Christian mysticism, none do so with the passion and splendour with which Underhill tackles the subject. Having herself had spiritual experiences, the author mentions that such events inspire those who feel them to action rather than to continual idle reflection of the divine. This publication is derived from treasured 12th edition, renowned for its mindful revisions and additions Underhill appended. In reaction to earlier reviews, additional notes are appended to clarify some of the deeper passages and aid the comprehensive flow of the chapters.

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Evelyn Underhill, (born Dec. 6, 1875, Wolverhampton, Staffordshire, Eng.--died June 15, 1941, London), English mystical poet and author of such works as Mysticism (1911), The Mystic Way (1913), and Worship (1936), which helped establish mystical theology as a respectable discipline among contemporary intellectuals. Underhill was a lifelong Anglican, but she was also attracted by Roman Catholic piety and religious experience. By 1940 she had supplemented her earlier and more diffuse mystical attitudes with a greater understanding and acceptance of institutional and sacramental elements in traditional Christianity, and she had come to centre her theology on an experience of Christ. A frequent lecturer at conferences and seminaries, she also conducted retreats from 1924 and gained a reputation as a leading religious counselor. She was a contributor to numerous journals and was the theological editor of The Spectator from 1929 to 1932. Among her other works are Man and the Supernatural (1927), The Mystery of Sacrifice (1938), and two books of poetry, The Bar-lamb's Ballad Book (1902) and Immanence (1913). (britannica.com)

Evelyn Underhill (6 December 1875 - 15 June 1941) was an English Anglo-Catholic writer and pacifist known for her numerous works on religion and spiritual practice, in particular Christian mysticism. In the English-speaking world, she was one of the most widely read writers on such matters in the first half of the 20th century. No other book of its type--until the appearance in 1946 of Aldous Huxley's The Perennial Philosophy--met with success to match that of her best-known work, Mysticism, published in 1911. Underhill's greatest book, Mysticism: A Study of the Nature and Development of Man's Spiritual Consciousness, was published in 1911, and is distinguished by the very qualities which make it ill-suited as a straightforward textbook. The spirit of the book is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. She dismisses William James' pioneering study, The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transience, and passivity). James had admitted that his own constitution shut him off almost entirely from the enjoyment of mystical states, thus his treatment was purely objective. Underhill substituted (1) mysticism is practical, not theoretical, (2) mysticism is an entirely spiritual activity, (3) the business and method of mysticism is love, and (4) mysticism entails a definite psychological experience. Her insistence on the psychological approach was that it was the glamorous science of the pre-war period, offering the potential key to the secrets of human advances in intelligence, creativity, and genius, and already psychological findings were being applied in theology (i.e., William Sanday's Christologies Ancient and Modern). (wikipedia.org)

Evelyn Underhill, (born Dec. 6, 1875, Wolverhampton, Staffordshire, Eng.--died June 15, 1941, London), English mystical poet and author of such works as Mysticism (1911), The Mystic Way (1913), and Worship (1936), which helped establish mystical theology as a respectable discipline among contemporary intellectuals. Underhill was a lifelong Anglican, but she was also attracted by Roman Catholic piety and religious experience. By 1940 she had supplemented her earlier and more diffuse mystical attitudes with a greater understanding and acceptance of institutional and sacramental elements in traditional Christianity, and she had come to centre her theology on an experience of Christ. A frequent lecturer at conferences and seminaries, she also conducted retreats from 1924 and gained a reputation as a leading religious counselor. She was a contributor to numerous journals and was the theological editor of The Spectator from 1929 to 1932. Among her other works are Man and the Supernatural (1927), The Mystery of Sacrifice (1938), and two books of poetry, The Bar-lamb's Ballad Book (1902) and Immanence (1913). (britannica.com)

Evelyn Underhill (6 December 1875 - 15 June 1941) was an English Anglo-Catholic writer and pacifist known for her numerous works on religion and spiritual practice, in particular Christian mysticism. In the English-speaking world, she was one of the most widely read writers on such matters in the first half of the 20th century. No other book of its type--until the appearance in 1946 of Aldous Huxley's The Perennial Philosophy--met with success to match that of her best-known work, Mysticism, published in 1911. Underhill's greatest book, Mysticism: A Study of the Nature and Development of Man's Spiritual Consciousness, was published in 1911, and is distinguished by the very qualities which make it ill-suited as a straightforward textbook. The spirit of the book is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. She dismisses William James' pioneering study, The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transience, and passivity). James had admitted that his own constitution shut him off almost entirely from the enjoyment of mystical states, thus his treatment was purely objective. Underhill substituted (1) mysticism is practical, not theoretical, (2) mysticism is an entirely spiritual activity, (3) the business and method of mysticism is love, and (4) mysticism entails a definite psychological experience. Her insistence on the psychological approach was that it was the glamorous science of the pre-war period, offering the potential key to the secrets of human advances in intelligence, creativity, and genius, and already psychological findings were being applied in theology (i.e., William Sanday's Christologies Ancient and Modern). (wikipedia.org)

This book falls naturally into two parts: each of which is really complete in itself, though they are in a sense complementary to one another. Whilst the second and longest part contains a somewhat detailed study of the nature and development of man’s spiritual or mystical consciousness m the first is intended rather to provide an introduction to the general subject of mysticism. Exhibiting it by turns from the point of view of metaphysics, psychology, and symbolism, it is an attempt to gather between the covers of one volume information at present scattered amongst many monographs and texts books written in divers tongues, and to give the student in a compact form at least the elementary facts in regard to each of those subjects which are most closely connected with the study of the mystics.

This book owes its origin to the fact that in the autumn of 1921 the authorities of Manchester College, Oxford invited me to deliver the inaugural course of a lectureship in religion newly established under the will of the late Professor Upton. No conditions being attached to this appointment, it seemed a suitable opportunity to discuss, so far as possible in the language of the moment, some of the implicits which I believe to underlie human effort and achievement in the domain of the spiritual life. The material gathered for this purpose has now been added to, revised, and to some extent re-written, in order to make it appropriate to the purposes of the reader rather than the hearer. As the object of the book is strictly practical, a special attempt has been made to bring the classic experiences of the spiritual life into line with the conclusions of modern psychology, and in particular, to suggest some of the directions in which recent psychological research may cast light on the standard problems of the religious consciousness. This subject is still in its infancy; but it is destined, I am sure, in the near future to exercise a transforming influence on the study of spiritual experience, and may even prove to be the starting point of a new apologetic. Those who are inclined either to fear or to resent the application to this experience of those laws which-as we are now gradually discovering-govern the rest of our psychic life, or who are offended by the resulting demonstrations of continuity between our most homely and most lofty reactions to the universe, might take to themselves the plain words of Thomas Kempis: "Thou art a man and not God, thou art flesh and no angel."