By Dana Greene
Evelyn Underhill used to be a pioneer in revitalizing curiosity in mysticism and within the religious lifestyles as lived by means of usual humans. listed below are a few of her articles that reveal the diversity and improvement of her idea over 40 years. the topics of magic and mysticism, prayer and pacifism are all thought of, with specific emphasis on Underhill's specialise in own non secular event, its nurturance in prayer, its safety via institutional faith, and its implications for all facets of existence. jointly, the items remove darkness from the author's flow from Platonism to the incarnational spirituality lived out in the course of the years among the area wars.
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Additional resources for Evelyn Underhill: modern guide to the ancient quest for the holy
Sample text
Still others value her work for its breadth. A. M. 30 These critiques reveal that almost fifty years after her death the work of Evelyn Underhill has not yet been definitively evaluated. What is clear is that her contribution is significant. 31 His comments point to the need for further evaluation of her writing. The articles collected here not only show the development of Underhill's thought but they provide the reader with an opportunity to evaluate her contribution first-hand. Although in unsystematic and fragmented form, this collection presents the principal insights of this important twentieth century religious thinker.
She believed that the spiritual life "must penetrate every level of existence and every relationshippolitics, industry, science, art and our attitude for one another, our attitude to living nature, spiritualizing and unselfing all this;" 10 and it was to this end she dedicated the last years of her life. This dedication took a variety of forms. Her principal work was that of a spiritual guide who gave individual direction, retreats, and inspiration in her writing. Although her particular vocation was to point to the spiritual, she believed that the spiritual was found enmeshed in life itself.
As the daughter and wife of London barristers, she moved in the social circles appropriate to that profession, but she also worked in the slums of North Kensington and was aware of the problems of an industrial society. As one who lived without denominational affiliation for many years, she came to appreciate the distinct insights of various institutional expressions; her ecumenicity was well before its time. And as one who lived through two world wars she understood suffering and the need to absorb it as one's own.