Light, Life, and Love | Page 6

beliefs as distinguished from what is called scientific knowledge. . . . This immanent universal principle does not pertain to, and is not the property of any individual mind, but belongs to that uncreated and eternal nature of God which lies deeper than all those differences which separate individual minds from each other, and is indeed that incarnation of the Eternal, who though He is present in every finite thing, is still not broken up into individualities, but remains one and the same eternal substance, one and the same unifying principle, immanently and indivisibly present in every one of the countless plurality of finite individuals." It might further be urged that neither God nor man can be understood in independence of each other. A recent writer on ethics,[16] not too well disposed towards Christianity, is, I think, right in saying: "To the popular mind, which assumes God and man to be two different realities, each given in independence of the other, . . . the identification of man's love of God with God's love of Himself has always been a paradox and a stumbling-block. But it is not too much to say that until it has been seen to be no paradox, but a simple and fundamental truth, the masterpieces of the world's religious literature must remain a sealed book to us."
Eckhart certainly believed himself to have escaped the pitfall of Pantheism; but he often expressed himself in such an unguarded way that the charge may be brought against him with some show of reason.
Love, Eckhart teaches, is the principle of all virtues; it is God Himself. Next to it in dignity comes humility. The beauty of the soul, he says in the true Platonic vein, is to be well ordered, with the higher faculties above the lower, each in its proper place. The will should be supreme over the understanding, the understanding over the senses. Whatever we will earnestly, that we have, and no one can hinder us from attaining that detachment from the creatures in which our blessedness consists.
Evil, from the highest standpoint, is only a means for realising the eternal aim of God in creation; all will ultimately be overruled for good. Nevertheless, we can frustrate the good will of God towards us, and it is this, and not the thought of any insult against Himself, that makes God grieve for our sins. It would not be worth while to give any more quotations on this subject, for Eckhart is not more successful than other philosophers in propounding a consistent and intelligible theory of the place of evil in the universe.
Eckhart is well aware of the two chief pitfalls into which the mystic is liable to fall--dreamy inactivity and Antinomianism. The sects of the Free Spirit seem to have afforded a good object-lesson in both these errors, as some of the Gnostic sects did in the second century. Eckhart's teaching here is sound and good. Freedom from law, he says, belongs only to the "spark," not to the faculties of the soul, and no man can live always on the highest plane. Contemplation is, in a sense, a means to activity; works of charity are its proper fruit. "If a man were in an ecstasy like that of St Paul, when he was caught up into the third heaven, and knew of a poor man who needed his help, he ought to leave his ecstasy and help the needy." Suso[17] tells us how God punished him for disregarding this duty. True contemplation considers Reality (or Being) in its manifestations as well as in its origin. If this is remembered, there need be no conflict between social morality and the inner life. Eckhart recognises[18] that it is a harder and a nobler task to preserve detachment in a crowd than in a cell; the little daily sacrifices of family life are often a greater trial than self-imposed mortifications. "We need not destroy any little good in ourselves for the sake of a better, but we should strive to grasp every truth in its highest meaning, for no one good contradicts another." "Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him."
There is much more of the same kind in Eckhart's sermons--as good and sensible doctrine as one could find anywhere. But what was the practical effect of his teaching as a whole? It is generally the case that the really weak points of any religious movement are exposed with a cruel logicality most exasperating to the leaders by the second generation of its adherents. The dangerous side of the Eckhartian mysticism is painfully exhibited in the life of his spiritual daughter, "Schwester Katrei," the saint of the later Beguines. Katrei