Evelyn Underhill Quotes

Here we part from the "nature mystics," the mystic poets, and all who shared in and were contented with the illuminated vision of reality. Those who go on are the great and strong spirits, who do not seek to know, but are driven to be.

Deliberately seek opportunities for kindness, sympathy, and patience.

In mysticism that love of truth which we saw as the beginning of all philosophy leaves the merely intellectual sphere, and takes on the assured aspect of a personal passion. Where the philosopher guesses and argues, the mystic lives and looks; and speaks, consequently, the disconcerting language of first-hand experience, not the neat dialectic of the schools. Hence whilst the Absolute of the metaphysicians remains a diagram - impersonal and unattainable - the Absolute of the mystics is lovable, attainable, alive.

We have descended into the garden and caught three hundred slugs. How I love the mixture of the beautiful and the squalid in gardening. It makes it so lifelike.

Art is the link between appearance and reality.

The spiritual life of individuals has to be extended both vertically to God
and horizontally to other souls; and the more it grows in both directions, the less merely individual and therefore more truly personal it will become.

True contemplation can only thrive when defended from two opposite exaggerations: quietism on the one hand, and spiritual fuss upon the other. Neither from passivity nor from anxiety has it anything to gain.

Many people feel unaware of any guidance, unable to discern or understand the signals of God; not because the signals are not given, but because the mind is too troubled, clouded, and hurried to receive them.

Spiritual achievement costs much, though never as much as it is worth.

It looks impossible until you do it, and then you find it is possible.

No metaphysician has yet shaken the ordinary individual's belief in his own existence. The uncertainties only begin for most of us when we ask what else is.

God is always coming to you in the Sacrament of the Present Moment. Meet and receive Him there with gratitude in that sacrament.

A simple rule, to be followed whether one is in the light or not, gives backbone to one's spiritual life, as nothing else can.

All artist are of necessity in some measure contemplatives.

The direction and constancy of the will is what really matters, and intellect and feeling are only important insofar as they contribute to that.

Grace is God himself, his loving energy at work within his church and within our souls.

Christianity is a religion which concerns us as we are here and now, creatures of body and soul. We do not "follow the footsteps of his most holy life" by the exercise of a trained religious imagination, but by treading the firm, rough earth, up hill and down dale.

This is the secret of joy. We shall no longer strive for our own way; but commit ourselves, easily and simply, to God's way, acquiesce in His will, and in so doing find our peace.

We mostly spend [our] lives conjugating three verbs: to Want, to Have, and to Do ... forgetting that none of these verbs have any ultimate significance, except so far as they are transcended by and included in , the fundamental verb, to Be.

If by losing the spirit of prayer, you mean losing the heavenly sensations of deep devotion, I am afraid that does not matter a scrap.

Man's will and God's grace rise and fall together

The soul's house is not built on such a convenient plan; there are few soundproof partitions in it. Only when the conviction - not merely the idea - that the demand of the Spirit, however inconvenient, rules the whole of it, will those objectionable noises die down which have a way of penetrating into the nicely furnished little oratory and drowning all the quieter voices by their din.

The Christian is the person who sees every time and every situation, however dreary and repetitive, as God sees it - a fresh creation from his hand, demanding its own response in perhaps a wholly new and creative way. Under God he is free over it. He has won through to a purchase over events; he has risen with Christ.

The thing may sound absurd to you, but you can do it if you will: standing back, as it were, from the vague and purposeless reactions in which most men fritter their vital energies. Then you can survey with a certain calm, a certain detachment, your universe and the possibilities of life within it: can discern too, if you be at all inclined to mystical adventure, the stages of the road along which you must pass on your way towards harmony with the Real.

The primary declaration of Christianity is not "This do!" but "This happened!

But so many Christians are like deaf people at a concert. They study the programme carefully, believe every statement make in it, speak respectfully of the quality of the music, but only really hear a phrase now and again. So they have no notion at all of the mighty symphony which fills the universe, to which our lives are destined to make their tiny contribution, and which is the self-expression of the Eternal God.

Do not suppose from this that your new career is to be perpetually supported by agreeable spiritual contacts, or occupy itself in the mild contemplation of the great world through which you move. True, it is said of the Shepherd that he carries the lambs in his bosom: but the sheep are expected to walk, and put up with the inequalities of the road, the bunts and blunders of the flock. It

Your dreamer may do without a creed, but he always wants a ritual ...

I have an idea heaven will be both absolutely happy and absolutely dark, to protect us from the blaze of God.

Have you ever noticed that Jesus is never recorded as taking a holiday? He retired for the purposes of his mission, not from it. He was never destroyed by his work; he was always on top of it. He moved among people as the master of every situation. He was busier than anyone; the multitudes were always at him, yet he had time, for everything and everyone. He was never hurried, or harassed, or too busy. He had complete supremacy over time; he never let it dictate to him. He talked of my time; my hour. He knew exactly when the moment had come for doing something and when it had not.

Why, after all, take as our standard a material world whose existence is affirmed by nothing more trustworthy than the sense-impressions of "normal men"; those imperfect and easily cheated channels of communication?

God is much in the difficult home problems as in the times of quiet and prayer.

The spiritual life is not a special career, involving abstraction from the world of things. It is a part of every man's life; and until he has realised it he is not a complete human being, has not entered into possession of all his powers. It

The spiritual life is a stern choice. It is not a consoling retreat from the difficulties of existence; but an invitation to enter fully into that difficult existence, and there apply the Charity of God and bear the cost.

The Incarnation, which is for traditional Christianity synonymous with the historical birth and earthly life of Christ, is for mystics of a certain type, not only this but also a perpetual Cosmic and personal process. It is an everlasting bringing forth, in the universe and also in the individual ascending soul, of the divine and perfect Life, the pure character of God, of which the one historical life dramatized the essential constituents. Hence the soul, like the physical embryo, resumes in its upward progress the spiritual life-history of the race. "The one secret, the greatest of all," says Patmore, is "the doctrine of the Incarnation, regarded not as an historical event which occurred two thousand years ago, but as an event which is renewed in the body of every one who is in the way to the fulfilment of his original destiny." 239

All artist of some measure contemplative.

The mystic cannot wholly do without symbol and image, inadequate to his vision though they must always be: for his experience must be expressed if it is to be communicated, and its actuality is inexpressible except in some hint or parallel which will stimulate the dormant intuition of the reader.

Do not entertain the notion that you ought to advance in your prayer. If you do, you will only find you have put on the brake instead of the acceleration. All real progress in spiritual things comes gently, imperceptibly, and is the work of God. Our crude efforts spoil it. Know yourself for the childish, limited and dependent soul you are. Remember that the only growth which matters happens without our knowledge and that trying to stretch ourselves is both dangerous and silly. Think of the Infinite Goodness, never of your own state.

Religion, like beauty, cannot be experienced in cold blood.

The art of the alchemist, whether spiritual or physical, consists in completing the work of perfection, bringing forth and making dominant, as it were, the "latent goldness" which "lies obscure" in metal or man. The ideal adept of alchemy was therefore an "auxiliary of the Eternal Goodness." By his search for the "Noble Tincture" which should restore an imperfect world, he became a partner in the business of creation, assisting the Cosmic Plan. Thus the proper art of the Spiritual Alchemist, with whom alone we are here concerned, was the production of the spiritual and only valid tincture or Philosopher's Stone; the mystic seed of transcendental life which should invade, tinge, and wholly transmute the imperfect self into spiritual gold. That this was no fancy of seventeenth-century allegorists, but an idea familiar to many of the oldest writers upon alchemy - whose quest was truly a spiritual search into the deepest secrets of the soul - is proved by the words which bring to an end the first part of the antique "Golden Treatise upon the Making of the Stone," sometimes attributed to Hermes Trismegistus. "This, O Son," says that remarkable tract, "is the Concealed Stone of Many Colours, which is born and brought forth in one colour; know this and conceal it . . . it leads from darkness into light, from this desert wilderness to a secure habitation, and from poverty and straits to a free and ample fortune.

I do not think reading the mystics would hurt you myself: you say you must avoid books which deal with 'feelings' - but the mystics don't deal with feelings but with love which is a very different thing. You have too many 'feelings,' but not nearly enough love.

The individual is reminded that in him, no less than in the Archetypal Universe, real life must be born if real life is to be lived.

Love makes the whole difference between an execution and a martyrdom.

When we are in good health, we all feel very real, solid, and permanent; and this is of all our illusions the most ridiculous, and also the most obviously useful from the point of view of the efficiency and preservation of the race.

It is significant that many of these experiences are reported to us from periods of war and distress: that the stronger the forces of destruction appeared, the more intense grew the spiritual vision which opposed them. We learn from these records that the mystical consciousness has the power of lifting those who possess it to a plane of reality which no struggle, no cruelty, can disturb: of conferring a certitude which no catastrophe can wreck. Yet it does not wrap its initiates in a selfish and otherworldly calm, isolate them from the pain and effort of the common life. Rather, it gives them renewed vitality; administering to the human spirit not--as some suppose--a soothing draught, but the most powerful of stimulants.

It seems so much easier in these days to live morally than to live beautifully. Lots of us manage to exist for years without ever sinning against society, but we sin against loveliness every hour of the day.

Idealism, though just in its premises, and often daring and honest in their application, is stultified by the exclusive intellectualism of its own methods: by its fatal trust in the squirrel-work of the industrious brain instead of the piercing vision of the desirous heart. It interests man, but does not involve him in its processes: does not catch him up to the new and more real life which it describes. Hence the thing that matters, the living thing, has somehow escaped it; and its observations bear the same relation to reality as the art of the anatomist does to the mystery of birth.

It is far easier, though not very easy, to develop and preserve a spiritual outlook on life than it is to make our everyday actions harmonize with that spiritual outlook. For though we may renounce the world for ourselves, refuse the attempt to get anything out of it, we have to accept it as the sphere in which we are to co-operate with the Spirit, and try to do the Will.

The determined fixing of our will upon God, and pressing toward him steadily and without deflection; this is the very center and the art of prayer.

Saints are the great teachers of the loving-kindness and fascination with God.

In the created world around us we see the Eternal Artist, Eternal Love at work.

Adoration is caring for God above all else.

We spend most of our lives conjugating three verbs: to want, to have, and to do.

It is immediately apparent, however, that this sense-world, this seemingly real external universe - though it may be useful and valid in other respects - cannot be the external world, but only the Self's projected picture of it ... The evidence of the senses, then, cannot be accepted as evidence of the nature of ultimate reality; useful servants, they are dangerous guides.

The business and method of mysticism is love.

The note we end on is and must be the note of inexhaustible possibility and hope.

Nothing in all nature is so lovely and so vigorous, so perfectly at home in its environment, as a fish in the sea. Its surroundings give to it a beauty, quality, and power which are not its own. We take it out, and at once a poor, limp dull thing, fit for nothing, is gasping away its life. So the soul, sunk in God, living the life of prayer, is supported, filled, transformed in beauty, by a vitality and a power which are not its own.

Every minute you are thinking of evil, you might have been thinking of good instead. Refuse to pander to a morbid interest in your own misdeeds.
Pick yourself up, be sorry, shake yourself, and go on again.

A wise man has said: 'Only a Christian can live wholly in the present, for to him the past is pardoned and the future is safe in God.' ... the Christian life must be a life without regrets, without remorse.

As to the most prudent logicians might venture to deduce from a skein of wool the probable existence of a sheep; so you, from the raw stuff of perception, may venture to deduce a universe which transcends the reproductive powers of your loom.

Try to arrange things so that you can have a reasonable bit of quiet every day.

Never let yourself think that because God has given you many things to do for Himpressing routine jobs, a life full up with duties and demands of a very practical sort
that all these need separate you from communion with Him. God is always coming to you in the Sacrament of the Present Moment. Meet and receive Him there with gratitude in that sacrament; however unexpected its outward form may be receive Him in every sight and sound, joy, pain, opportunity and sacrifice.

The world of religion is no longer a concrete fact proposed for our acceptance and adoration. It is an unfathomable universe which engulfs us, and which lives its own majestic uncomprehended life: and we discover that our careful maps and cherished definitions bear little relation to its unmeasured reality.

When the vivid reality which is meant by these rather abstract words is truly possessed by us, when that which is unchanging in ourselves is given its chance, and emerges from the stream of succession to recognise its true home and goal, which is God - then, though much suffering may, indeed will, remain; apprehension, confusion, instability, despair, will cease.

Mysticism, according to its historical and psychological definitions, is the direct intuition or experience of God; and a mystic is a person who has, to a greater or less degree, such a direct experience
one whose religion and life are centered, not merely on an accepted belief or practice, but on that which the person regards as first hand personal knowledge.

As the genuine religious impulse becomes dominant, adoration more and more takes charge. 'I come to seek God because I need Him', may be an adequate formula for prayer. 'I come to adore His splendour, and fling myself and all that I have at His feet', is the only possible formula for worship.

Sometimes I think the resurrection of the body, unless much improved in construction, a mistake!

After all it is those who have a deep and real inner life who are best able to deal with the irritating details of outer life.

the night of thought is the light of perception.

As the beautiful does not exist for the artist and poet alone - though these can find in it more poignant depths of meaning than other men - so the world of Reality exists for all; and all may participate in it, unite with it, according to their measure and to the strength and purity of their desire.