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Within this world of silence you seem as it were to lose yourself, "to ebb and to flow, to wander and be lost in the Imageless Ground," says Ruysbroeck, struggling to describe the sensations of the self in this, its first initiation into the "wayless world, beyond image," where "all is, yet in no wise."
All his reading, all his writing, he did hastily, tumultuarie, as he calls it repeatedly. Yet he must nevertheless have worked with intensest concentration and an incredible power of assimilation. Whilst staying with the bishop he visited the monastery of Groenendael near Brussels, where in former times Ruysbroeck wrote.
These and many other examples warn us that only by such a sustained and double movement can the man of the Spirit actualize all his possibilities and do his real work. He must, says Ruysbroeck, "both ascend and descend with love."
A few pages of Anne Emmerich upon the Passion, though comparatively attenuated, approached this ideal of supernatural realism and of veridic and exsurrected life. Perhaps, too, certain effusions of Ruysbroeck, seeming to spurt forth in twin jets of black and white flame, were worthy of comparison with the divine befoulment of Grünewald. Hardly, either. Grünewald's masterpiece remained unique.
All this is within the reach of anyone who cares enough for it to pay the price. Christi, Bk. Ruysbroeck: "The Mirror of Eternal Salvation," Cap. In the past six chapters we have been considering in the main our own position, and how, here in the present, we as adults may actualize and help on the spiritual life in ourselves.
"He devours us and He feeds us!" exclaims Ruysbroeck. "Here," says St. Thomas Aquinas, "the soul in a wonderful and unspeakable manner both seizes and is seized upon, devours and is herself devoured, embraces and is violently embraced: and by the knot of love she unites herself with God, and is with Him as the Alone with the Alone."
More, you must be willing that it should lay hold of you. "A pure bare going forth," says Tauler, trying to describe the sensations of the self at this moment. "None," says Ruysbroeck, putting this same experience, this meek outstreaming of the bewildered spirit, into other language, "is sure of Eternal Life, unless he has died with his own attributes wholly into God."
This brings us to the Second Character: the rich completeness of the spiritual life, the way in which it fuses and transfigures the complementary human tendencies to contemplation and action, the non-successive and successive aspects of reality. "The love of God," said Ruysbroeck, "is an indrawing and outpouring tide"; and history endorses this.
It is conjectural, however, whether the conception was more monstrous than that which subsequent mysticity evolved. Said Ruysbroeck: "The mystic carries her soul in her hand and gives it to whomsoever she wishes." Said St. Francis of Sales: "The soul draws to itself motives of love and delectates in them." What the gift and what the delectation were, other saints have described.
Towards this identification, the willed tendency of each truly awakened individual must steadfastly be set; and also the corporate desire of each group, as expressed in its prayer and work. For the whole secret of life lies in directed desire. A wide-spreading love to all in common, says Ruysbroeck in a celebrated passage, is the authentic mark of a truly spiritual man.
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