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.

To speak of Ruysbroeck, as some enthusiastic biographers 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 abundant inspiration, 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 essence of 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—still retaining 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 which governed 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