Evelyn Underhill

Delve into the life and spiritual legacy of Evelyn Underhill (1875–1941) — English writer, mystic, theologian, and advocate of accessible mysticism. Explore her biography, major works like Mysticism, her thought, memorable quotes, and influence.

Introduction

Evelyn Underhill was a profound voice in Christian mysticism in the early 20th century. She bridged poetry, theology, spiritual insight, and lived devotion in a manner that made mysticism accessible to many Christian seekers. Born December 6, 1875, and passing on June 15, 1941, she authored over 30 books and countless essays, earning recognition as one of the foremost modern writers on the spiritual life.

Her work remains influential for those exploring contemplative prayer, the mystical path, and the integration of spiritual life with ordinary existence.

Early Life and Family

Evelyn Maud Underhill was born on December 6, 1875, in Wolverhampton, Staffordshire, England, the only child of Sir Arthur Underhill (a barrister) and Alice Lucy (née Ironmonger).

In her youth, Underhill exhibited strong interests in literature, nature, and the inner life. Though her family was not deeply religious, she experienced what she termed “abrupt experiences of the peaceful, undifferentiated plane of reality” — early mystical inklings that would shape her spiritual quest.

She later studied history and botany at King’s College for Women, London.

Spiritual and Intellectual Journey

Though raised in a culturally Anglican milieu, Underhill’s early beliefs leaned toward agnosticism. Over time she gravitated toward Christian faith and mysticism.

In 1907, Underhill married Hubert Stuart Moore, also a barrister. That same year is considered significant in her spiritual development; she experienced a deeper conversion or affirmation of faith on retreat.

She drew much influence from Baron Friedrich von Hügel, a philosopher-theologian, who acted as a spiritual mentor and guide. Under his influence, her writing became more grounded in Christocentric theology rather than purely mystical speculation.

Underhill was also a member of the Hermetic Society of the Golden Dawn in the early 1900s (1902–1906), reflecting her open engagement with spiritual and esoteric currents of her era.

During the years leading up to and through World War I, Underhill traveled in Europe (France, Italy, Switzerland), visiting monasteries, churches, and places of contemplative life, enriching her spiritual vision.

Major Works and Themes

Evelyn Underhill produced a rich body of work, both fictional and theological. Some of her major contributions:

Fiction and Early Writings

• The Grey World (1904) — her first novel, exploring spiritual themes and mystical psychology.

• The Lost Word (1907), The Column of Dust (1909) — further symbolic novels blending theology, psychology, and mystical insight.

• The Bar-Lamb’s Ballad Book (1902) — early satirical poems reflecting her engagement with law, society, and paradox.

Spiritual & Mystical Works

• Mysticism: A Study of the Nature and Development of Man’s Spiritual Consciousness (1911) is her signature work. It maps the stages of mystical experience, combining psychological insight and theological reflection.

• The Mystic Way (1913) continues her reflections on the spiritual path.

• Worship (1936) considers liturgy, symbol, sacrament, and the role of ritual in spiritual life.

• The Spiritual Life (1936) — drawn from radio lectures, this work made contemplative ideas accessible to broader Christian audiences.

• Abba: Meditations on the Lord’s Prayer (1940) and The Golden Sequence (1933) — further explorations of prayer and spiritual formation.

Underhill’s writing is marked by several recurring themes:

• Mysticism is practical: She insisted that mystical life is not for a spiritual elite only, but is accessible to many through discipline, love, and contemplation.

• Stages of the spiritual path: She charts progression from awakening, purification, illumination, to union (having different names in her taxonomy).

• Balance of mystic and the ordinary life: She emphasized that contemplation and daily action are not separate but must interrelate.

• Integration of doctrine, experience, psychology: Her writing draws on theology, philosophy, and psychology to articulate mystical insight in contemporary terms.

• Ecumenical and inclusive vision: Though within Anglicanism, she introduced medieval Catholic mystics and Eastern traditions to Protestant readers, fostering cross-tradition dialogue.

• Pacifism and social concern: In her later years, she became active in the Anglican Pacifist Fellowship and wrote against war.

Impact, Influence & Legacy

• Underhill played a key role in rehabilitating mysticism as serious theological discipline among English-speaking Christians.

• She was among the first women to lecture to clergy and lead retreats in the Church of England.

• Her influence extended to figures like Charles Williams, T. S. Eliot’s circle, and contemporary mystic scholars.

• Several Anglican churches commemorate her on June 15 in their liturgical calendars.

• Organizations like the Evelyn Underhill Association continue to preserve and promote her work.

Notable Quotes

Here are a few of Underhill’s memorable reflections:

“The mystic is one who, in the færy act of love, becomes fully human.”
“It is not how many things we do that matters, but how much love is in the doing.”
“The spiritual life is a whole and not a part — service, knowledge, union and witness must be joined.”
“We must devote all the inertia of our nature to one purpose: the recognition of the Presence.”
“If the life is centered in the face of Christ … we may hope for inward freedom.”

These quotes capture her emphasis on love, presence, unity, and the grounded nature of the spiritual life.

Lessons We Can Learn

1. Mysticism is not escapism. Underhill teaches that the inner life must be integrated with daily service and love.

2. Spiritual experience can be disciplined. She helps demystify mystical life—it’s not only ecstatic visions but steady growth in prayer, purification, and awareness.

3. Tradition can be renewed. She showed how older mystical traditions (medieval, Eastern, Catholic) can enrich modern Christian faith.

4. Women’s voice in theology matters. As a female mystic and thinker in an era when women’s theological voices were marginalized, her success encourages inclusion.

5. Faith and conscience must respond to the world. Her pacifism reminds us spirituality must engage social realities, not retreat from them.

Conclusion

Evelyn Underhill remains a luminous guide for anyone seeking to deepen their experience of God, to walk the inner path without abandoning the demands of ordinary life, and to bridge mysticism with love, doctrine, and action. Her vision invites us into a spiritual journey that is both transformative and human.