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By Dana Greene

Evelyn Underhill was once a pioneer in revitalizing curiosity in mysticism and within the religious lifestyles as lived via traditional humans. listed below are a few of her articles that exhibit the diversity and improvement of her concept over 40 years. the subjects of magic and mysticism, prayer and pacifism are all thought of, with specific emphasis on Underhill's concentrate on own non secular adventure, its nurturance in prayer, its safety via institutional faith, and its implications for all features of lifestyles. jointly, the items light up the author's circulation from Platonism to the incarnational spirituality lived out through the years among the realm wars.

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Additional resources for Evelyn Underhill: modern guide to the ancient quest for the holy

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She was aware, however, of the dangers connected to the occult and its tendency to separate knowledge from love. In many ways, all her subsequent writing can be understood as an attempt to show that knowledge and love must always be joined. In this sense, "Defence of Magic" is a manifesto of the central insight of all her writing. Page 5 1907 was a critical turning point in Evelyn Underhill's life. It was in that year that her vague theism was replaced with a clear decision to enter the Roman Catholic Church: In that year she married her childhood friend, Hubert Stuart Moore, and in that year the Papacy condemned Modernism, the attempt to bring religion into conformity with developments in Biblical Criticism and modern science.

The absence of children and the availability of domestic help made this possible. Her acclaim as a writer and her seemingly devoted marital life might give the sense of personal contentment; however, a cryptic remark made by her some years later that during the war years she "went to pieces," indicated that all was not well in her life. 2 The sources of discontent seem to have been both intellectual and emotional. 3 Her writing Page 7 on the relationship between mysticism and war is particularly defensive, at least in part because mysticism was understood by the public to be quietistic or worse, unpatriotic.

She understands the importance of corporate religious life and the necessity of living one's spiritual life in the world. It is against these hard-won insights that she reasserts the power and authority of the personal experience of God. In this piece she evaluated the claims made for personal religious experience and the means by which one can determine its veracity. She argued that such experience is authoritative when it emerges from and is backed up by the experience of corporate religion and when it transforms life.

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