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Passion for Creation: The Earth-honoring Spirituality of Meister Eckhart

Passion for Creation: The Earth-honoring Spirituality of Meister Eckhart
by Eckhart, Matthew Fox


Meister Eckhart  ca. 1260 - ca. 1328

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The Best of Meister Eckhart

The Meister Eckhart Site

ne plus ultra recipientMaintained by George Valsamis.  This site features works by and about Meister Eckhart.  

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Meister Eckhart Overview
This page provides an overview of the beliefs of this medieval theologian and his influence on Christianity with links to further sources of information.


The Eckhart Society


Eckhart (c. 1260 - 1327/8) is one of the great Christian mystics. He was born near Erfurt in Thuringia and in his distinguished career became a Parisian Professor of Theology and took a leading pastoral and organisational role in the Dominican Order.

In the language of the Christian tradition Eckhart expounds the eternal mysteries in a style that is fresh and original in the best sense. Through the vividness of his use of imagery (alluding to the mysteries of the spark of the soul, the Abyss, the desert, the birth of the Word in the heart, etc.) Eckhart paradoxically directs us to that which lies beyond image.

The depth and universality of Eckhart's teaching has drawn seekers of truth Christian and non-Christian alike. His radical and penetrating insight makes him a natural point of reference for a genuinely ecumenical understanding...

Meister Eckhart Biography

From the Internet Encyclopedia of Philosophy


Meister Eckhart, as he is generally called, Dominican and mystic, was a man almost forgotten after the middle of the fifteenth century until Franz von Baader in the first half of the nineteenth century revived his memory. Since then he has been highly praised. But Denifle again passed a somewhat derogatory judgment upon him on the basis of newly discovered Latin writings; inasmuch as Denifle has published but a small part of these writings his opinion cannot be too implicitly accepted. This article will attempt merely to give accredited facts and indicate the present state of the questions...


Mysticism at the Dawn of the Modern Age


Wholly irradiated by the feeling that things are reborn as higher entities in the spirit of man, is the conceptual world of Meister Eckhart. He belonged to the Order of the Dominicans, as did the greatest Christian theologian of the Middle Ages, Thomas Aquinas, who lived from I225 to 1274. Eckhart was an admirer of Thomas in the fullest sense. This is altogether understandable when one examines the whole conceptual framework of Meister Eckhart. He considered himself to be as much in harmony with the teachings of the Christian church as he assumed such an agreement for Thomas. Eckhart did not want to take anything away from the content of Christianity, nor to add anything to it. But he wanted to produce this content anew in his way. It is not among the spiritual needs of a personality such as he was to put new truths of various kinds in place of old ones. He was intimately connected with the content which had been transmitted to him. But he wanted to give a new form, a new life to this content. Without doubt he wanted to remain an orthodox Christian. The Christian truths were his truths...


The Equanimous Eckhart

By Brian J. Pierce, OP


Eckhart links together several themes around that of living life with equanimity: detachment, the will of God, and the birth of the Word in the soul are among the most important. He believes that anyone who is truly serious about a spiritual path must grow in detachment, that is, seek nothing, cling to nothing, desire nothing, but to be the beloved child of God. Or as he says in the treatise On Detachment, "Detachment is nothing else but a mind that stands unmoved by all accidents of joy or sorrow, honour, shame or disgrace." In Sermon 43 he says, "The less we turn our aims or attention to anything other than God, and in so far as we look to nothing outward, so we are transformed in the Son, and so far the Son is born in us and we are born in the Son and become the one Son." The birth of God or the birth of the Word in each of us, then, is possible only to the extent that we let go of the outward, often obsessive search for some-thing which will make us complete.

In this letting go, or detachment, we allow ourselves to be carried along by the will of God, and thus are free to be who we really are. "How do I know if it is God's will?" we ask ourselves. Eckhart replies: "If it were not God's will for a single instant, it would not be--it must always be God's will (43)." So allowing what is to simply be is both a daily lesson in detachment and a sure path towards the inner calm which Eckhart calls equanimity...

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