An introduction to the works of Evelyn Underhill, Anglo-Catholic mystic and one of the most widely read spiritual writers of the early twentieth century.

Mystic Moderns examines the responses of three British authors—Evelyn Underhill (1875–1941), May Sinclair (1863–1946), and Mary Webb (1881–1927)—to the emerging modernity of the long early twentieth-century moment encompassing the First World War. As they explored divergent but overlapping understandings of what mystical experience might be, these authors rejected claims that modernity’s celebration of the secular and rational left no place for the mystical; rather, they countered, sensitivity to a greater reality could both establish and validate personal agency, and was integral to their identities as modern women. Their preoccupations with the dynamism of human connection drew on prevailing ideas of “vital energy” or “life force” developed by Arthur Schopenhauer and Henri Bergson in ways that channeled modernity’s erotic energy of change. By using their fiction to describe new, self-authenticating forms of mysticism separate from either the prevailing orthodoxy of establishment Christianity or the extreme heterodoxy of their era’s enthusiasm for paranormal experimentation, they also contributed to the rise of a generic concept of “spirituality.” Mystic Moderns thus offers historical perspective on contemporary claims for self-constructed, non-institutional spiritual experience associated with the claim “I’m spiritual, not religious.” Working as they did within the shadow of the First World War, Underhill, Sinclair, and Webb were, in the end, attempting to determine what might be of authentic value for a modern age marked by ubiquitous death. While not themselves utopian authors, each was touched by her era’s complicated hunger for the best of all possible worlds. Their constructions of how an individual should be and act in the midst of modernity thus simultaneously projected visions of what that modernity itself should become.

John Wesley, eighteenth century Church of England priest and founder of Methodism, was strongly influenced by the works of Roman Catholic mystics early in his ministry. These writings shaped his widely known doctrine of Christian perfection or entire sanctification. The mystics inspired Wesley to advocate for a lofty spiritual goal that he believed to be attainable in this life. In time, however, he developed many contentions with extremes as well as some particulars found in the mystical tradition. Beginning in 1749, Wesley began to publish his Christian Library—a fifty-volume compilation of abridged works that he believed to be among the best writings on practical divinity that had been published in English. Among this vast collection, he incorporated two works originally written in Spanish including a sampling of Letters by Juan de Ávila and the Spiritual Guide by Miguel de Molinos. This book examines Wesley’s editing of these works as a way of evaluating Wesley’s theology in comparison and contrast with Spanish mysticism. In particular, this book serves as a comparative study among these authors on matters of theological authority, self-knowledge and epistemology, soteriology, spiritual growth, suffering and divine withdrawal, prayer, meditation, contemplation, and the spiritual goal.

A biography of the medieval English religious pilgrim Margery Kempe and a social and cultural history of her world.

A study of the public fascination with spiritualism and psychical research in Victorian and Edwardian times.

From divine visions to self-tortures, some strange mystical experiences have shaped the Christian tradition. Full of colourful detail, this book examines the mystical experiences that have determined the history of Christianity.

Originally published as an English translation in 1981, The Middle English Mystics is a crucial contribution to the study of the literature of English mysticism. This book surveys and analyses the language of metaphor in the writings of such mystics as Richard Rolle, Walter Hilton, Julian of Norwich, and in such anonymous works as The Cloud of Unknowing and the Ancrene Wisse. The main emphasis of this comparative and stylistic study is not theological but rather the means by which theological concepts are communicated through language. The book sets the English mystics in perspective by establishing their place in the European mystical movement of the Middle Ages. It shows how intricate the relationship between English, and continental mysticism really is. The book suggests that there is clear links between English and German female mysticism, yet the mysticism is in the main due not so much to specific influences as to the common background of Christian theology and mysticism.