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Posts Tagged ‘Hildegard von Bingen’

Hildegard didn't have to fly to get a bird's-eye view of the cosmos.  Her visions took her to the heavens and back. (Source.)

Hildegard didn’t have to fly to get a bird’s-eye view of the cosmos. Her visions took her to the heavens and back. (Source.)

A word to the wise: in case you haven’t been following the thread of this series on Hildegard von Bingen, the medieval visionary nun, you should check out my first and second posts (first one on her life and times, second one on her Big Idea).  It will make the following much easier, well, to follow.

God as Verb

When last I left you, we had examined Hildegard’s use of the term viriditas, a word she is often described as using to denote God’s generative, or “greening” power.  However, I’d taken the step of expanding the interpretation of viriditas slightly.  I’d related it to other words and images she uses frequently–fiery power, Reason, life, wind-tossed flame.  And I’d suggested that Hildegard uses viriditas (among other words and images) not to describe the actions or power of God as a Person (that is, as a noun), but rather, to situate God Him/Herself in that in-between area of matter and energy.  In other words, Hildegard experiences God as verb.

Thank goodness others have gone before us to part the seas of theological conundrums. (Source)

Thank goodness others have gone before us to part the theological waters. (Source)

Now, once we start talking about God as noun vs. God as verb, we’re treading into fairly deep theological waters.   Luckily for us, there are others who have gone before to part the seas, and they’ve made it relatively easy to understand.  So hang in there.

In order to explain myself (and Hildegard), I’m going to borrow here for a moment from David A. Cooper, who has written about Jewish mysticism and Kabbalah in his aptly entitle book, aptly God is a Verb:

“The closest we can come to thinking about God is as a process rather than a being.  We can think of it as “be-ing,” as verb rather than noun.  Perhaps we would understand this concept better if we renamed God.  We might call It God-ing…. a mutually interactive verb, one which entails an interdependency between two subjects, each being the object for the other….Moreover, creation should not be treated as a noun.  It too is an interactive verb; it is constantly creation-ing.  And, dear reader, you should not treat yourself as a noun–Joan, or Bill, or Barbara, or John.  With regard to God as an interactive verb, you are also verbs; you are Joan-ing, Bill-ing, Barbara-ing, or John-ing in relation to God-ing.” (1)

Hildegard, like so many other great minds, was interested in that place where matter and energy meet. (Source.)

Hildegard, like so many other great minds, was interested in that place where matter and energy meet. (Source.)

This understanding of God seems, to me, to shed light on Hildegard’s often baffling array of metaphors.  In each of her terms (fiery power, viriditas, Reason), she is fundamentally pointing to the living activity inherent in them.  And this is where we need to be very careful in understanding her.  She is NOT saying that nature (stones, plants, humans, etc.) exists as fundamentally dead or inert matter that is animated by some sort of ubiquitous life energy (á la the Jedi “Force”).  That would actually be relatively easy for us to grasp.  We’re all very familiar with the idea of matter (inert) and energy (animate).

But that’s a fundamentally dualistic way of looking at things. Hildegard takes us a step further.  She is inviting us to step from duality to unity–to see creation itself as “creation-ing” (to steal Cooper’s word) and God as “God-ing.”  Let’s look again the first passage I quoted in my last post:

“The viriditas of the earth and plants greatly thrive in the morning, because the air is cold and the sun is warm.  And the herbs very strongly suck viriditas, like a lamb who sucks milk, because the heat of the day is barely sufficient to…cook and fortify the day’s viriditas so far as it is made fertile for the producing of fruit.” (2)

You see what she’s doing here?  The herbs “suck” viriditas from the air; they “cook” viriditas so it’s available to produce fruit.  So, yes, God’s viriditas is filling and animating them, but the plants themselves are also playing an active role in “drawing” the viriditas down.  In other words, viriditas seems to somehow encapsulate the exchange between God and creation–a moment-by-moment “God-ing” that brings the universe (herbs, earth, lambs, fruit) into being.   Viriditas is not a thing, it’s a movement. (3)

Back to the Word

Apparently dualism generates its own internet memes.  (Source.)

Apparently the problem of dualism is widely-enough known to generate internet memes. (Source.)

But it’s important to watch your step, here.  We have to constantly guard against our tendency to see the world in dualistic terms, matter and energy.  It would be easy to fall back into a pattern of seeing God (noun) and creation (noun) with some sort of action (verb) between them.  Hildegard’s insight is to continually invite us to see them as parts of one and the same process–the process of the Word, which she associates with Reason (and sometimes with Wisdom). (4)  Taking a moment to look at how she uses the term “Reason,” can give us an extra window into what she’s trying to tell us.

So…Let’s take a second look at part of the longer passage I had quoted in my second post, where Hildegard speaks with the voice of the divine being she saw in a vision:

“I am life.  I am also Reason, which bears within itself the breath of the resounding Word, through which the whole of creation is made.  I breathe life into everything so that nothing is mortal in respect to its species.  For I am life.  I am life, whole and entire [vita integra]…all life has its roots in me.  Reason is the root, the resounding Word blooms out of it.” (5)

A fiery-looking neural map of the brain. (Source.)

A fiery-looking neural map of the brain. (Source.)

For Hildegard, then, Reason is the link between God (here, represented as the Word) and creation.  (6) Reason is the root of life–the life that lives in and flows out of God, and the life that lives in and flows through creation.  Reason is not opposed to matter (á la Cartesian dualism); rather, it is the basis of it all, a fiery life flow that is constantly “God-ing” and “creation-ing” our whole universe into being.

A Reasonable Question

So, you might wonder, does Hildegard’s divine Reason have anything to do with our own capacity as humans to reason?

So glad you asked.

For Hildegard, human reason is not only the link between humans and God, but actually an aspect of the very lifeblood of divinity itself, flowing in and through us, bringing us into being moment by moment.  As such, it is an essential part of our nature:

“This life is God, who is always in motion and constantly in action, and yet this life is manifest in a threefold power. For eternity is called the ‘Father,’ the Word is called the ‘Son,’ and the breath that binds both of them together is called the ‘Holy Spirit.’  And God has likewise marked humanity; in human beings there are body, soul, and reason.” (7)

“Every human soul endowed with reason exists as a soul that emerges from the true God….This same God is that living fire by which souls live and breathe.” (8)

Reason, fiery power, viriditas--for Hildegard, it's all good. (Source)

Reason, fiery power, viriditas–for Hildegard, it’s all good. (Source)

For Hildegard, then, humans possess a threefold nature modeled on the activity of God Him/Herself, with one of those parts made up of the very Reason that is the root of the Godhead itself.  The soul’s rational activity is therefore not so much modeled on God’s divine Reason (as we see in later Enlightenment notions of reason); it is divine Reason.  Our rational activity is God Him/Herself at work in us. (9)

Making over our Minds: Hildegard and Steiner

Once we’ve looked closely at Hildegard’s understanding of Reason, it’s clear that for her, Reason wasn’t just a tool her intellect deployed.  Rather, she felt, lived, and experienced her own thinking as a communion with the spiritual realm.  Perhaps that’s not terribly surprising to us–after all, she was a visionary, and we expect such extraordinary experiences from mystics.  However, what’s interesting is that she clearly expects her audience, to some degree, to be able to follow her.  She expects them to experience, in some real sense, their own Reason as an active, living, “flow” of God.  She expects them to actually participate in divine Reason. (10)

(Source.)

For Steiner, the death of God was not irreversible. He believed we could develop our capacity to experience phenomena directly, overcoming the subject/object dichotomy that is built into post-Enlightenment modes of consciousness. (Source.)

This is not, to say the least, how we usually experience our own intellectual activity on a day-to-day basis in the 21st century.  As Nietzsche famously announced, God is dead and we killed him.  It’s hard for any of us these days to think of our own thinking activity as something that connects us to God, much less as God him/herself at work in us.

As always, the philosopher and founder of Waldorf education, Rudolf Steiner, had something to say about this matter.  (Is there anything the man didn’t weigh in on?) In effect, Steiner took Nietzsche’s observation one step further, pointing out that the way in which our minds now work, the very way we cognate, no longer allows us to participate in this living, spiritual flow unless we take extra steps to overcome the subject/object divide that is built into our current mode of cognition.

That’s a tad dense, so let me unpack it for you a bit.  Steiner’s idea was that the way the modern post-enlightenment mind thinks presupposes a divide between observer and observed; this, he held, has not always been the case for all humans in all times and places.  I would point out that Hildegard’s work is one of those places where we can see the rift between earlier modes of consciousness and our own.  Her expectation that her audience will be able to experience their own cognition as an inflowing of the Divine is fundamentally foreign to our own experience of our thinking activity.

The Jesuit priest and scholar Pierre Teilhard de Chardin would have agreed with both Hildegard and Steiner.  (Source)

The Jesuit priest and scholar Pierre Teilhard de Chardin would have agreed with both Hildegard and Steiner. (Source)

What Steiner offers us, though, is a little glimmer of hope.  Rather than throwing up his hands and bewailing the fact that we can no longer experience our own thinking as a Divine inflowing, he, first of all, notes a few places where we DO have access to forms of non-dualistic thinking–poetic and artistic inspiration being paramount among them.  He then also offers us the insight that all our thinking is, when you get down to it, non-dualistic.  We cannot understand ourselves as a separate subject without thinking; in order to even perceive ourselves as the subject who is thinking about that object (or idea) over there, we already have to be thinking.  So thinking, in effect, gives rise to both subject and object.  It exists prior to or outside of the dualistic realm.  As such, Steiner argues, it can therefore can be understood to be a fundamentally spiritual activity. (11)

Even Homer Simpson's thinking connects him to the spiritual realm.  (Source)

Even Homer Simpson’s thinking connects him to the spiritual realm. (Source)

And this is where I think Steiner and Hildegard would find themselves in agreement: it is not so much the ideas (nouns) that result from thinking that bring us closer to the Divine; it is the act of thinking (verb) itself that is an experience of the Divine.  Whether you are thinking about God or thinking about those delicious donuts sitting on the table in front of you, your act of thinking is what connects you to the spiritual realm, not the content of your thoughts.  (12)

The question, to my mind, that both of them raise for us is this: once we see how the very activity of our thinking connects us to the Divine, how do we choose to use or develop our cognition?  Should we continue to go around as usual, thinking about ourselves (nouns) and the stuff or people around us (nouns), as though the dualistic mirage is the truth?  Or do we choose to develop that side of ourselves that can always remain alert to the fact that what is transpiring at any moment is, in fact, a verb? A you-ing and me-ing and God-ing (and even donut-ing) that is fundamentally beyond subject and object.

Hot off the presses--the first issue of Waldorf Covergirl!

Hot off the presses–the first issue of Waldorf Covergirl! (Source for background photo.)

Steiner, of course, had an answer.  He said that we should engage in those activities–art, poetry, music, meditation, close observation of nature–that are most likely to help us surmount that subject/object divide.  With practice, he held, the type of intuitive thinking that characterizes those activities will become more habitual, and in fact, may lead us to higher forms of cognition that we normally plaster over with all our dualistic nonsense.  (Well, he didn’t put it quite that bluntly, but that’s what he meant.)  And if we look at Hildegard’s own life, we can see that she spent it doing precisely those things Steiner identifies as exemplary of non-dualistic intuitive thinking:  composing breathtakingly beautiful music, writing poetry and dramas, illustrating her visions, meditating and praying, examining the herbs and natural remedies around her and writing extensive treatises on them.   In fact, you couldn’t really imagine a better poster-child for Steiner’s program–not even Steiner himself.

And that, my Waldorf-inspired friends, is why it behooves each and every one of us to learn about and teach Hildegard every chance we get.  ‘Nuff said.

—–

NOTES

(1) Rabbi David A. Cooper, God is a Verb: Kabbalah and the Practice of Mystical Judaism. New York: Riverhead Books, 1997. pp.69-70.  I should note here that in using Cooper’s work, I’m not suggesting that there’s a direct link between Hildegard and Kabbala (though the thought is interesting, given the time period she’s writing and the possible theological works to which she might have been exposed).  Rather, I’m using Cooper because I’ve found his description of God as verb the easiest to understand and most clearly written.  I think his discussion of Kabbalist understandings of the Divine helps illuminate both Hildegard’s work and Steiner’s.
 For more on Hildegard von Bingen, other medieval Christian writers such as Bernard of Clairvaux (with whom we know she corresponded), and Kabbalah, see Peter Shäfer, Mirror of His Beauty: Feminine Images of God from the Bible to Early Kabbalah.  New York: Princeton University Press, 2004.  
And of course, I can’t end this note without mentioning that the original statement “God is a verb” seems to have been made by Buckminster Fuller in 1963, in his book No More Secondhand God.  I don’t know whether or not he was familiar with Kabbalah and/or other forms of medieval mysticism, though the fact that he was a Unitarian and the grandson of the major transcendentalist figure Margaret Fuller opens up the possibility that he might have been familiar with these or other similar ideas.

2) Hildegard von Bingen, Physica, pdf, pg. 164.  You can find it online here.

3)  Indeed, you do sometimes see viriditas translated simply as “greening,” though most translators put another word like, “power” or “force” on the end, in order to be consistent with the original Latin form.  However, I think that it’s precisely this impulse to make viriditas into a “thing” (i.e. a noun) that makes it so difficult to grapple with what Hildegard trying to say.  If we were to translate viriditas as a gerund (that funny grammatical construction that hovers in the realm between verb and noun, as in “I enjoy playing football”), it might be easier to get at what she’s trying to describe.

4) By “The Word,” of course, Hildegard is referring back to the beginning of the Gospel of John (“In the beginning was the Word…”).  The history of the complex theological relationship between the Word, Wisdom, and the other parts of the Trinity is way too complicated to go into here, since attempting to relate Wisdom (usually, for linguistic reasons, depicted as feminine) to the Godhead has always been a potentially incendiary topic.  One brief example will have to suffice:  my former professor (and Syriac scholar) Susan Ashbrook Harvey once told me that the original Syriac feminine ending for “Holy Spirit” had been expunged at a certain point in late antiquity, thereby complicating further efforts to relate this aspect of the Trinity to Wisdom (which is feminine in both the Greek and Latin, as well as the Syriac).  Apparently, a wise, female Holy Ghost was just too much for the Syriac fathers to take.

In Hildegard’s case, she seems to move between the Son/Word, the Holy Spirit, and Wisdom rather fluidly, a fact that has made her somewhat of a darling of contemporary feminist theologians.  Hildegard plays pretty fast and loose with her terminology, though, sometimes even seeming to equate the Holy Spirit and Wisdom with the Virgin, thereby opening up some interesting theological possibilities for how the Virgin participates in the life of the Trinity.  For instance, compare these three brief passages from her songs: Hildegard on Wisdom in O Virtus Sapientiae: “O moving force of Wisdom, encircling the wheel of the cosmos/ Encompassing all that is, all that has life, in one vast circle….” Hildegard on the Holy Spirit in her song O Spiritu Sancto: “Holy Spirit, making life alive, moving in all things, root of all creating being…”.  And then, to Mary in De Sancta Maria: “Hail to you, O greenest (viridissima) branch!  You budded forth amidst breezes and winds in search of the knowledge of all that is holy…Because of you, the heavens give dew to the grass, the whole Earth rejoices, Abundance of grain comes from Earth’s womb….”  I’d argue that Hildegard is not trying to be systematic here in the way modern theologians (feminist or otherwise) might want her to be: rather, she is trying to capture something that inheres in all these different understandings of God–namely, the flow of divinity that is constantly creating and sustaining the universe.

5) Hildegard of Bingen’s Book of Divine Works with Letters and Songs, Vision 1:2.  p. 10.  ed. Matthew Fox.  trans. Richard Cunningham.  Santa Fe: Bear and Company, 1987.

6) In formulating her theology, Hildegard probably drew on ideas of Reason popularized by the late Roman Christian philosopher Boethius, whose work On the Consolations of Philosophy was beginning to be circulated more widely in her time.  Boethius was very influential among later mystical writers, who used his differentiation of intellect (intellectus) and reason (ratio) in order to better explain their experiences.  She may be leading the pack here, though.  Other great thinkers who took up Boethius’ ideas about Reason during this time were mostly associated with the (heavily neo-Platonist) cathedral school at Chartres–Gilbert of La Porrée, Thierry of Chartres, and Richard of Saint-Victor.  The latter wrote extensively on mystical experience and reason, and he was writing at the same time as Hildegard.  This is a rare case where the work of a female writer is much better known and explicated than that of her male contemporaries–probably precisely because her writings were not nearly as (let’s face it, boys) mind-numbingly dull.  For more on twelfth century notions of reason, M-D Chenu, Nature, Man, and Society in the Tweltfth Century. Toronto: University of Toronto Press, 1997. pp. 75ff.  Chenu also has a fascinating account of the Hermetic and Muslim sources of neo-Platonism–raising a whole other set of questions about the various streams that flow together to inform Hildegard’s work.

7) Divine Works, Vision 1:2.  Fox, p. 11.

8) Divine Works, Vision 10:2.  Fox, p. 224.

9) It’s important, as I hinted above, to differentiate Hildegard’s view of Reason from Enlightenment understandings of reason as a critical intellectual tool.  Back in Hildegard’s time, we’re not only pre-Descartes (“I think, therefore I am”), but over 100 years prior to Thomas Aquinas and the revival of Aristotelian philosophy.  The Deists and other Enlightenment fans of reason are a good 600 years later.  Whereas the Enlightenment thinkers tend to deploy reason as a tool that “I” (the subject/noun) can use for determining whether or not God (another noun) exists, Hildegard experiences Reason as a flow of “God-ing.”  This shift from an imminent spiritual Presence to the centrality of a separate human “self” is one of the defining moments in the evolution of consciousness.

The Inklings (clockwise from upper left: JRR Tolkien, CS Lewis, Charles Lewis, and Owen Barfield) (Source)

Barfield was a member of the famous Oxford literary group The Inklings, who met every Tuesday to drink beer and discuss their latest works. Clockwise from upper left: JRR Tolkien, CS Lewis, Charles Williams, and Owen Barfield. (Source)

(10) Anyone familiar with the work of Owen Barfield can see here that I’m plainly and unabashedly stealing his language to describe Hildegard’s experience.  Barfield coined the incredibly illuminating and helpful term “participation” to describe the state of consciousness in which “self and non-self are identified in the same moment of existence.” (Owen Barfield, Saving the Appearances, New York: Harcourt, Brace, & World, 1965. p 32, note 1.)  Barfield argues that for modern humans, this form of perception that is “nearer to unity than dichotomy” is fairly rare–he gives the examples of “semi-subjective” realms such as intuition, panic, or irresistible semi-conscious urges (e.g. sexual drive) as the few places in which we still experience ourselves to be under the influence of some power external to ourselves, and yet simultaneously wholly a part of us.  On the other hand, he notes that linguistic and cultural evidence reveals that humans in earlier eras experienced this feeling of unity with the exterior world on a regular basis–indeed, for much of history, humanity seems to have experienced the world with precisely this form of monistic consciousness.  If you’re interested in delving further into Barfield’s insights, his seminal work Saving the Appearances is probably the best place to start.  The Owen Barfield Society also provides helpful links to many resources on Barfield’s work.

11)  Steiner’s views on cognition are pretty heavy philosophical stuff.  If you’d like to delve deeper into his understanding of thinking as a fundamentally non-dualistic, spiritual experience, his very dense, but extremely enlightening book Intuitive Thinking as a Spiritual Path is the best place to start.  If you’d prefer something a little less, shall we say, abstruse, Owen Barfield’s book Romanticism Comes of Age picks up many of the same ideas, but is a much easier read.

12) Interestingly, Steiner only mentions Hildegard explicitly once, as far as I can tell–in his fourth lecture on “Man in the Light of Occultism, Philosophy, and Theology,” (given in 1912) where he gives an account of the different types of mystics.  He doesn’t really describe the content of any of her work (though it’s obvious he must have read her in order to be able to place her within a continuum of different types of mysticism).  What little he says is not terribly flattering: he says she has “good and beautiful impulses but…also a considerable measure of ordinary earthly instinct and desire, and this taints [her] mystical feelings and perceptions.”  (Access the online version of the lecture here.) He then goes on to compare Hildegard unfavorably to Mechthild of Magdeburg, a later female mystic, whom Steiner believes “expresses herself always with a certain touch of humor.”  The irony of this criticism is that it comes from a man who, though apparently jovial enough in person, left a body of scholarship which is rather heavy and often difficult to read, to put it mildly.  Steiner wrote that at least some of his own works were meant to be difficult to penetrate, the idea being that the individual had to wrestle with the ideas in such a way as to spur them beyond usual categories of thought.  As I’ve said in previous posts, I wonder if Hildegard’s shifting vocabulary and enormous body of work are attempts to do much the same thing.

I should mention, though, that there is one other place where some people believe Steiner was referencing Hildegard–in a passage from 1924 where he links an unnamed medieval female “visionary…who unfolded truly wonderful insight into the spiritual world.”  He notes that this unnamed nun had no outward conflicts with orthodox Christianity, but that later, her brand of “deeply personal Christianity” found no place in received Catholic tradition.   He then links this female mystic’s oeuvre with that of Vladimir Solovyov, a late nineteenth-century Russian mystic who experienced profound visions of Sophia (Divine Wisdom).  Given the very brief description provided by Steiner in the text, his unnamed nun certainly could be Hildegard; but then again, his words could also apply to any number of other medieval female mystics, not the least of whom is Julian of Norwich.  I think it is therefore difficult to say for certain whether he was revising his earlier assessment of Hildegard or whether he had in mind a different medieval visionary entirely.  In any case, I think that once you read both Steiner and Hildegard closely, it’s obvious that there is a true affinity between them–not only in the content of their thought, but in the way in which they lived their lives as mystic polymaths whose spiritual experiences in no way excluded them from a full immersion in all the problems and activities of this world.

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Hildegard didn’t pack heat, but she was seemingly superhuman in her accomplishments. (Source)

Well, it’s been way too long since my last post on Hildegard. To tell you the truth, the delay has been partly due to extreme busy-ness, but also partly because the thought of trying to sum up the main themes of Hildegard’s work and her importance to Steiner’s thought was, to say the least, slightly daunting.  The more I thought about it, the more connections there seemed to be. Indeed, as far as her relationship to Waldorf teaching is concerned, there hardly is a subject that is NOT impacted in some way by this truly magisterial woman’s work.  Theater? She invented the morality play.  Music? Hers is the best-preserved body of work by any medieval composer, and her work so completely original that it is hard to imagine a history of music class without her.  Life sciences?  Her medical treatises and herbals rank with the most sophisticated works of her day.  Likewise in the fields of theology and cosmology.  The woman was literally instructing the greatest minds of her day in the fine points of the composition of heavenly spheres. Not to mention the relationship of the planets to both the human form and the divine.

Viriditas: Hildegard’s Big Idea

So… given all that, how to summarize her contributions? And more importantly (for the Waldorf folk among us) how to examine her relationship to the work of Rudolf Steiner?  Well, if there’s one thing I’ve learned from Steiner it’s this: when in doubt, meditate.  So off I trotted to the meditation cushion and after, oh, about three months, here’s what came to me:  if there’s one central theme that both ties together Hildegard’s body of work and connects it to Steiner’s thought, it’s her notion of viriditas.

Is Hildegard's notion of viriditas related to images of the "Green Man" like this one from a 13th c. church in Bamberg, Germany? (Source.)

Is Hildegard’s notion of viriditas related to images of the “Green Man” like this one from a 13th c. church in Bamberg, Germany? (Source.)

Bear with me, please! Rest assured, I’m not going to start throwing around Latin like some papal dignitary.  But I really must use this one term from Hildegard’s oeuvre in the original because there really is no equivalent in English.  Or in any other language, as far as I know.  And that’s not surprising, because Hildegard took the word, which can be found in only a handful of passages before her, and made it central to her whole cosmology.  In fact, if you Google the term, you’re basically directed to sites dealing with Hildegard.  So what, exactly, did viriditas mean?

It’s usually translated as “greening power” or “sustaining life force,” or something similarly new-age-y sounding. Essentially, for Hildegard, it denoted God’s generative power that permeates and upholds the creation.  If you’re like me, as soon as you read the translations “greening power” and “life force” you made several mental leaps–perhaps associating viriditas with pagan/Wiccan notions of fertility, especially the many medieval depictions of the “Green Man.” Or maybe your mind turned to Chinese ideas about qi.  Or, if your brain is as influenced by pop culture as mine, your very first thought might have been something closer to this:

Did Hildegard anticipate "The Force" by a thousand years or so? (Source)

Was “The Force” with Hildegard? (Source)

In some respects, any of these associations (even Yoda) is appropriate.  It’s certainly interesting to note that some “Green Man” images predate Hildegard, so she may have been picking up on a strain of popular belief when she chose vocabulary that evokes growth and greenness. (1)  And even ideas about Chinese qi and the Jedi “Force” aren’t completely off-base.  Hildegard definitely believes that viriditas, like qi, can be transmitted to humans through the food they eat, giving them a greater vitality.  (Any Chinese grandma would heartily agree.)  Indeed, Hildegard’s cures (that is, the recipes for health that fill her books Physica and Causes and Cures) are full of descriptions detailing how the sick can benefit from harnessing the viriditas that flows through nature, imbuing humans, plants, animals, and even stones with various degrees of energetic power.  She writes:

“The viriditas of the earth and plants greatly thrive in the morning, because the air is cold and the sun is warm.  And the herbs very strongly suck viriditas, like a lamb who sucks milk, because the heat of the day is barely sufficient to…cook and fortify the day’s viriditas so far as it is made fertile for the producing of fruit.” (2)

obi hildegard

Hildegard and Obi Wan: separated at birth? (Source for Hildegard’s image; source for Obi Wan)

You can see from this passage that, like the Jedi “Force,” Hildegard’s viriditas isn’t really a thing, so much as it is an energy.  All the different parts of nature (earth, air, animals, plants, humans, and even, for Hildegard, stones) have their role to play in circulating, condensing, and conveying viriditas.  So far, so good.  But was Hildegard’s main achievement that she anticipated George Lucas by a millenium?  Should we picture her with lightsaber in hand, her habit looking remarkably like Obi Wan’s robes, intoning, “Feel the viriditas, Luke…”?

Well, much as I love that image, it would seem that, in fact, Hildegard’s viriditas has a lot more to it than Lucas’ rather impersonal, ubiquitous “Force.”  For Hildegard, viriditas comes close to being God Him/Herself.  And that’s where it gets interesting–both in terms of Hildegard’s theology, and also in terms of her relationship to Rudolf Steiner.

Viriditas and the Word

Hildegard's illumination of the diving being she saw in her first vision.  (Source.)

Hildegard’s illumination of the diving being she saw in her first vision. (Source.)

The starting point for Hildegard’s deeper understanding of viriditas is the Biblical passage from the beginning of John:  “In the beginning was the Word, and the Word was with God and the Word was God.”  Fine, I can hear you thinking–but what does the Word have to do with “greening power” or “life force”?  Well, that’s the interesting part.  Hildegard moves freely between a variety of words and concepts in her work, grasping at different ways for conveying the power of what she has experienced in her visions. (3)  Bear with me, here, because I’m going to quote at length from one of her passages where I think you can see her many streams of thought coming together–from her use of elemental imagery (earth, air, fire), to her deployment of the term viriditas, to her relation of all these things to Reason and the Word.  This is from her Book of Divine Works (Liber divinorum operum), and she is speaking in the voice of the divine being she observed in her first vision:

“I, the fiery life of divine essence, am aflame beyond the beauty of the meadows; I gleam in the waters; and I burn in the sun, moon, and stars.  With every breeze, as with invisible life that contains everything, I awaken everything to life.  The air lives in green-ness (viriditas) and in flowers, waters flow as if alive, the sun, too, lives in his light. . . .And thus I remain hidden in every kind of reality as a fiery power.  Everything burns because of me in such a way as our breath constantly moves us, like the wind-tossed flame in a fire.  All of this lives in its essence, and there is no death in it.  For I am life.  I am also Reason, which bears within itself the breath of the resounding Word, through which the whole of creation is made.  I breathe life into everything so that nothing is mortal in respect to its species.  For I am life. . . .Reason is the root, the resounding Word blooms out of it.  Since God is Reason, how could it be that God, who causes all divine actions to come to fruition through human beings, is not active?…For this life is God, who is always in motion and constantly in action…” (4)

Traditional views see God as active, but still fundamentally a Person (whether anthropomorphic or not). (Source.)

Traditional views see God as active, but still fundamentally a Person (whether anthropomorphic or not)–in other words, as a noun.  (Source.)

So…just in case that was a little long and heavy for you, here’s the recap: God is Life, Viriditas, Fiery power, and Reason.  As such, God is active.  “Well,” you might say, “Big deal.  Of course God is active.  What’s the point of an inactive, dead God?”  I think, though, that when Hildegard uses so many different terms and ideas in this one passage, she’s trying to get at something quite different than the usual idea that God, as a person or proper noun (even as “Person” with capital “P”) performs actions. Rather, she’s suggesting that God somehow is action.  Or at least, that God cannot be understood outside the realm of action.  Look at the words she uses–life, viriditas, fiery power (and flames), Reason.  These things (if you can call them “things”) all exist in the boundary between matter and energy.  God, in other words, is not a thing, not a noun.  God is a verb.

****

And on that theological cliff-hanger, I’ll leave you until my next post, which I promise will follow much sooner on the heels of this one than this one did on my previous Hildegard post!  Stay tuned…Hildegard has some pretty good surprises up her sleeve.  As a great philosopher once said, shit is about to get REAL.

—–

NOTES

1) The most famous “Green Man” images in Hildegard’s area of Germany post-date her by a century or two, as indeed, do most of the “Green Man” images.  It appears as though the first “Green Man” sculptures in Western Europe date from the early 4th century CE (in France).  Their popularity seems to have increased slightly during the early Middle Ages, and then taken off after Hildegard’s time, with the most famous literary example, of course, being the Green Knight of Sir Gawain’s adventure.   The imagery was somewhat transformed during the Renaissance, when animal heads with vegetation, rather than human ones, predominated.  But to tell you the truth, it can be difficult to follow the development in a scholarly way, since nearly all of the literature about it is written from a neo-pagan viewpoint that emphasizes continuity over historical development.  One neo-pagan site that does have some helpful chronological charts is Mike Harding’s Green Man site, which lists the images according to century.
And then there’s also Tom Cheetham’s book, Green Man, Earth Angel, which covers the 20th c. Islamic scholar Henry Corbin’s work on Muslim images of the “Green Man,” who is identified in Sufic tradition with the figure al-Kadir.  (Tom Cheetham.  Green Man, Earth Angel. Albany, NY: State University of New York, 2004.)  What’s interesting about Corbin/Cheetham’s work (though the book doesn’t actually trace this out explicitly) is that it suggests that the explosion of “Green Man” imagery in the high Middle Ages might have its origins in the transmission of Sufic ideas from Al-Andalus (Moorish Spain).  Since many scholars now believe that medieval ideas of courtly love and chivalry have their origins in Moorish courts, it certainly isn’t beyond the realm of possibility that notions of “greening power” and the “Green Man” might be traceable to Islamic mystical thought as well.   But as far as I know, no one has actually examined the topic in any depth.

2) Hildegard von Bingen, Physica, pdf, pg. 164.  Available online here.   For this quote and other insights, I’m indebted to a paper written by Allison Jaines Elledge, “You Are What You Eat: Hildegard of Bingen’s Viriditas.” available online here.

3) This is a point Hildegard had in common with Rudolf Steiner, who also used different vocabulary and idioms to try to describe his spiritual experiences.  Both of them seem to have moved fluidly through a number of different metaphors and descriptors to try to capture something that is ultimately indescribable in ordinary language.  In fact, Hildegard went so far as to create her own alphabet, the “Litterae Ignotae,” a series of unique letters that she used in some of her hymns and songs to capture the mysterious “unknown language” (Lingua Ignota) she heard in her visions.  (For more on the Lingua Ignota and Litterae Ignotae, click here.)  I’m indebted to a personal conversation with Fred Amrine on the topic of his lecture “The Seven Languages of Anthroposophy,”  for first spurring me to think about Steiner’s different “languages,” and the possible parallel to Hildegard’s shifting imagery.

4) This is my “tweak” of Richard Cunningham’s translation in Hildegard von Bingen’s Book of Divine Works with Letters and Songs. ed. Matthew Fox. Santa Fe: Bear & Company, 1987.  For the original Latin and an alternate translation, I used the very interesting article by Jeannette Jones, “A Theological Interpretation of ‘Viriditas’ in Hildegard of Bingen and Gregory the Great.” BU Dept of Musicology & Ethnomusicology Online Archive, May 11, 2013.
Jones’ article is interesting not only for it’s look at Hildegard’s use of viriditas, but also for her examination of Gregory the Great, who is the one other theologian prior to Hildegard who used the word with some regularity.  The upshot of Jones’ argument is that for Gregory, viriditas is used to describe the church as it grows in holiness (using the earth as a metaphor for the church).  Hildegard, she argues, continues his imagery of vitality and growth, but extends the word to refer to a specific kind of thriving that is created and sustained by God, specifically through Christ as the “viriditas of God’s finger.”  I should note, here, that I actually disagree with Jones about the “viriditas of God’s finger” being Christ in his male form.  I think that, rather, Hildegard is talking about Divine Wisdom, as indicated by the use of the feminine “gloriosa” in the original Latin.  But more on that topic in my next (third and final?) post on Hildegard.

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Hildegard recording one of her visions, from a manuscript of her work "Book of Divine Works."  Source.

Hildegard recording one of her visions, from a manuscript of her work “Book of Divine Works.” Source.

So, after a hiatus of a few weeks (during which time I co-taught a class on Dante and was down with the flu), I’m back with another post, inspired by my time spent considering medieval cosmology.  Here’s the deal, yo: Hildegard von Bingen is the most crazily comprehensive and erudite philosopher-cum-mystic you’ve (probably) never heard of.  So read on, and prepare to be impressed…

Name: Hildegard von Bingen

Birthplace/Dates:  Bermersheim, in Rheinhessen (in what is now Germany); 1098-1179.

Occupation/Claim to Fame:  Where do I begin?  Hildegard was a visionary who wrote extensive works of mysticism, philosophy, astronomy, and medicine.  She also carried on correspondences with popes, kings, and prominent theologians of her day.  She composed breathtakingly beautiful music (which is how she is most widely known today), supervised illuminations of her visions, wrote dramas, and invented her own language.  It is nearly impossible to overestimate the breadth and depth of her work, or its importance in its day.

Her particular importance to Waldorf teachers:  Hildegard perfectly captures the medieval way of looking at the world.  In particular, her ideas of the macrocosm/microcosm and of the principle “as above, so below” can be used in any number of lesson blocks relating to the Middle Ages–history or literature.  Plus, Rudolf Steiner mentions her specifically as an important historical figure.  So we really have no excuse to not include her in our lesson plans.

Where she fits into the Waldorf curriculum:  HS 11th grade Medieval History; 11th grade Dante block (as a background for Dante’s world-view); 6th grade Medieval History; 11th grade History of Music; any time you are doing History of Science/Medicine.

If you read only one thing by Hildegard, I’d recommend: Peter Dronke’s chapter on her (which quotes extensively from her works) in his book, Women Writers of the Middle Ages.  Cambridge: Cambridge University Press, 1984.  pp. 144-201.  Or, alternatively, you could use a reader that contains selections of all her many writings.  Two good readers are Fiona Bowie and Oliver Davies, eds. Hildegard of Bingen, Mystical Writings.  New York: Crossroad, 1995; and Carmen Acevedo Butcher, Hildegard von Bingen, a spiritual reader.  Brewster, MA: Paraclete Press, 2007.  Both have helpful maps and chronologies.  For some online excerpts, try this site, which has a brief bio followed by selections from her works.

Hildegard Stands Alone

hildegardryan

Ryan Gosling’s down with Hildegard–are you?

Most people these days, if they know Hildegard at all, know her as a composer, since her work has become fairly popular among early music lovers.  Others might have heard her mentioned as one of many female mystics of the middle ages.  Though she is both of these things, she is so much more–so much, in fact, that it can be difficult (not to mention overwhelming) to try to sum her up in one or two blog entries.  But I’m going to give it my best shot.  Hildegard, if you’re reading this somewhere, forgive me for my manifold sins of omission as I attempt to encapsulate your work.  But girl, there’s just so damn much of it!

In fact, in preparing to write this post I racked my brains to find someone to compare Hildegard to in terms of the sheer breadth and depth of her work.  There certainly aren’t many other medieval figures (male or female) that easily come to mind in comparison.  Even authors like Aquinas didn’t attempt to write medical tracts and compose music (not to mention cookbooks and morality plays) alongside their theological work.

The three figures I finally came up with as possible comparison points?  Aristotle, Goethe, and Rudolf Steiner.  I later read another scholar compare her to the medieval Islamic philosopher Averroës (and also Goethe).  Someone else said Avicenna.  So, ok, there were some other medieval writers who are just as impressive, but I mean, come on!  When you’re being compared to Averroës, you KNOW you’re a big deal.  So I’m not just making this stuff up.  She really is all that AND a bag of chips, as my sister would say.

Hildegard, The Early Years

So who was this nun about whom we know so little these days?  Hildegard started life as the 10th child of a couple, who, in keeping with medieval custom, gave her for the church as a “tithe,” since she represented 1/10th of the children they had produced.  At age eight she was “enclosed” in a cell with an older religious woman named Jutta, who taught her rudimentary Latin, how to chant Psalms, and all the other things a female hermit would need to know.

The chamber of an anchoress (called an "anchorhold") at a small church in Hislip, England. Source.

The chamber of an anchoress (called an “anchorhold”) at a small church in Hartlip, England. Source.

The practice of enclosure, though strange to us now, was fairly common during that period.  (English female mystic and theologian Julian of Norwich is perhaps the most famous example of this practice.) Women called “anchoresses” would live in cells (called “anchorholds”) adjoining the wall of a church, praying the liturgical hours, living a simple life, and offering prayers and advice to churchgoers.  The role of an anchoress fell somewhere between that of a nun, a hermit, and a lay person; though they never left their anchorholds and focused all their attention on God, they did have regular contact with the outside world through the window of their enclosure, which gave onto the church, and sometimes through an exterior window, through which they could consult with parishioners. They also often retained a servant girl who went out to do shopping and other daily tasks, leaving them free to focus on the prayer and contemplation that was their raison d’être.   Apparently Hildegard’s teacher Jutta was rather popular, because she accepted so many girls under her tutelage that they all eventually moved to a separate facility that became a convent.  When Jutta died in 1136, Hildegard was elected abbess–a position she retained until her own death in 1179.

Hildegard receiving one of her visions (depicted as fire raining down from heaven) and dictating it to her male scribe, Volmar.

Hildegard receiving one of her visions (depicted as fire raining down from heaven) and dictating it to her male scribe, Volmar. Source.

Ever since she was a toddler, Hildegard had experienced visions.  She was only three when she “saw so great a brightness that my soul trembled; yet because of my infant condition I could express nothing of it.”  She apparently did not lose consciousness during these visions, but, as she writes, “whenever I saw these things deep in my soul I still retained outer sight, and… heard this said of no other human being.”  (1)  Perhaps related to these visions were the migraine headaches Hildegard suffered throughout her life–she writes in several places of the “frequent illness” that she suffered that “wore my body out and made my powers fail.”  Much scholarly ink has been spilled over whether her visions can be reduced to simply the side-effect of the migraines.  To my mind, the issue of headaches or no is a red herring.  I mean, really–I don’t know any other migraine sufferer who has gone on to produce canons of work comparable to Hildegard’s, so even if the visions and headaches were related, her experiences (and more importantly, what she made of them) can’t be explained away so neatly.

During her own time, at least, Hildegard was widely known and well-regarded, though she didn’t “come out” as a visionary until she was middle-aged.  As a child and teen, Hildegard writes, she did occasionally speak about otherworldly things that seemed strange to others.  On occasion she even predicted future events.  But she revealed the source of her otherworldly knowledge (her visions) to no one save Jutta.  Even after the elder nun’s death, Hildegard hid her visions from her superiors, until finally, at age 40, she experienced “painful pressures” that led her to believe she must reveal her experiences to her male superior.  He immediately had her write them down and, taking them to his superiors for verification, they were eventually pronounced genuine–the product of “that gift of prophecy which the prophets of old had proclaimed.”  Within a few years, her writings went so far as the Pope, who read them out “with joy” to an assembly of high churchmen at Trier in 1147-48.  He then wrote Hildegard a letter commanding her to write her visions down more systematically so that they could be disseminated among the theologians, churchmen, and laypeople of the day.

Hildegard, the Teacher

Like another "Hil," Hildegard von Bingen's advice was sought by people from all walks of life.   Source.

Like another “Hil,” Hildegard von Bingen’s advice was sought by people from all walks of life. Source.

The effect of this Papal commendation was immediate and far-reaching.  Within a few years Hildegard was carrying on correspondences with all the major figures of her day–kings, theologians, and scholars from all the major universities, as well as common laypeople who sought her advice.  Although she was careful to always distinguish that, as a “poor, little figure of a woman,” her power came from God and not from herself, she did not exactly shy away from doling out advice.  Quite the opposite.  She clarified points of theology for the scholarly superstars of the day in Paris, and even went so far as to upbraid King Henry II of England in a letter written before the murder of Thomas à Becket: “the foul habits of others overwhelm you and you become entangled in them….Shun this, with all your might.” (2)  Henry, apparently, did not give her sufficient heed.

If Hildegard’s opinion was widely sought-after in her day, it was with good reason.  The woman had something to say about everything, from the deepest theological mysteries to what you should feed a sick person in wintertime.  (Spelt porridge, in case you were wondering).  She expounded her ideas about God and the universe in several volumes: Scivias, her first book of visions; The Book of the Rewards of Life, a proto-Dantean look at the afterlife; and The Book of Divine Works, a later magisterial work that laid out a systematic mechanics and meaning of the cosmos.  There is just so much to cover in these works that you’ll have to wait for my next post to get the gist of what she wrote about there.  Suffice it to say, for now, that she believed that the entire cosmos, including the human being, was permeated by and continually upheld by the divine.

We have Campbells, they have Hildegard.  Source.

We have Campbells, they have Hildegard. Source.

As if her weighty tomes of visions and theology weren’t enough, she also produced learned commentaries on medicine that were at the cutting edge of medieval understandings of the human body.  Indeed, hers is the first medical description of the female orgasm that we have on record, leading one to wonder exactly how, as a life-long nun, she came about that intimate piece of knowledge.  (Given the complete absence of evidence that she ever strayed from the religious fold, scholars conjecture she pieced it together from accounts by her nuns and other women in the community.)  Her medical work has been called “materialist,” because she was quite committed to understanding the human body via the actions of the four elements.  This view came to be mainstream in later years, but at the time she wrote, it represented a fairly avant-garde use of the neo-Aristotelian corpus coming out of the Near East and Moorish Spain. (3)  Hildegard, however, was not interested in medical theory in the abstract; her works are filled with actual recipes for tinctures, herbal preparations, and other “on the ground” advice for physicians. This interest in the practical details of life characterizes her work as much as the high-and-mighty visions of the cosmos.  Apparently, her fame as a cookbook-writer must still be strong in Germany, where her name must conjure up images of good, down-home cooking, judging from the label on this soup can.

Hildegard, the Artist

The list of her accomplishments just goes on and on.  She wrote and directed plays–in fact, most scholars believe her “Ordo Virtutum,” composed in 1151, is the oldest medieval morality play by over a century.  This makes her the inventor of an entirely new type of drama, one that we think of as prototypical of the medieval period.  (Steinerfolk, take note: all those mystery dramas at the Goetheanum have their origin in Hildegard!)

As well as being the first morality play, “Ordo” is also the only one that has survived to us with both script and music relatively intact.  (Hildegard wrote both.)  The plot is relatively simple–a human soul (Anima) struggles between the Virtues (sung by 17 solo female voices) and the Devil.  (There is also a chorus of Patriarchs sung by men and a chorus of Souls sung by still more women.)  The work provides a lovely illustration of the practical application of her more theoretical writings on music.  For instance, the devil only yells or screeches, since according to what Hildegard wrote elsewhere, the devil cannot sing or produce mellifluous speech, music being thoroughly permeated by the divine.

And speaking of divine melody…Hildegard’s liturgical music has a soaring beauty that is clearly inspired by her visions of the heavens.  As you might expect from so accomplished a master, Hildegard’s work stands head and shoulders above traditional chant or plainsong–almost literally.  Just listen to how the voices swoop up to the heavens:

Her musical compositions must have appealed to the generations that came after her as well; the only medieval composer for whom we have as complete a canon of works is the famous 12th century monk (and legendary lover) Peter Abelard.

Her poetry, written on religious themes common to the middle ages, likewise reveals her unique way of looking at the world.  As with many 12th century thinkers, Mary plays a pivotal role.  But we also hear Sophia, Divine Wisdom, extolled in feminine form; and Love herself is rendered in the feminine and assigned a high place in Heaven.  Here’s a sample of one of my favorite verses:

Hildegard's depiction of Mother Wisdom, from the manuscript of her Scivias.  Source.

Hildegard’s depiction of Mother Wisdom, from the manuscript of her Scivias. Source.

O power of Wisdom!

You encompassed the cosmos,

encircling and embracing all

in one living orbit

with your three wings:

one soars on high,

one distills the earth’s essence,

and the third hovers everywhere.

Praise to you Wisdom, fitting praise! (4)

Hildegard, the Wrestler

Of course, life was not always sweetness and light for Hildegard, even once she’d achieved great fame.  She struggled several times with the church authorities over issues related to her convent.  In fact, the initial move of her convent from one town to another was over the objections of the monks associated with the establishment.  She also argued (this time, unsuccessfully) with an archbishop over the appointment of his sister, one of her favorite nuns, as Abbess of a different convent.  But her greatest challenge came in the last year of her life, when she decided to bury a patron of hers whom she had judged repentant in consecrated ground.  The man (whose name we do not know) had been excommunicated, possibly as a heretic.  Hildegard believed the man had changed his ways, but the authorities stood firm: until he was disinterred and reburied in unholy ground, her entire convent would remain under interdict–unable to say the daily offices or celebrate Mass.

This was a huge blow for Hildegard, and she didn’t take it lying down.  Instead, she fired back letters to the Archbishop and his prelates, arguing that she had had a vision that forewarned a “terrible and lamentable danger” would come down like a “dark cloud” upon those who forced the removal of the body.  She went on to give a very sly defense of her actions that contrasted the “upright men” who had ordered the interdict with the potential “feminine harshness [and] injustice to the sacraments of Christ” her nuns would be engaging in if they were to follow through with the orders to disinter the body.  In other words, she was not going to give an inch.  Eventually, the Archbishop relented, and six months before Hildegard’s death, lifted the interdict.

Dorothy was not the first person to go over the rainbow--Hildegard beat her by about 750 years.  (But didn't take a dog along with her.) Source.

Dorothy was not the first person to go over the rainbow–Hildegard beat her by about 750 years. (But didn’t take a dog along with her.) Source.

Hildegard passed away at the age of 81, having previously told her nuns that her life was nearing its close.  When she died, wrote her faithful monk admirers, two rainbows appeared in the sky over her room.  They widened and reached up to the four corners of the earth, and a full moon illumined the point where the two arcs crossed.  A red cross appeared there, surrounded by multicolored circles of light, in each of which a small cross reposed.  He wrote: “It is worthy of belief that by this sign God was showing how bright was the splendor with which he was illumining his beloved one in heaven.” (5)

That seems as good as any a place to leave off this post.  Next time, I’ll try my best to encapsulate some of the major themes of Hildegard’s work, as well as give suggestions for teaching, and a brief look at her significance for Waldorf teachers and students of Rudolf Steiner.  (Phew!  Wish me luck!)

—–

NOTES

(1) Gottfried of Disibodenberg and Theodoric of Echternach, Vita Sanctae Hildegardis, quoted in Peter Dronke, Women Writers of the Middle Ages.  Cambridge: Cambridge University Press, 1984. p. 145.  When she says that she “heard this said of no other human being,” Hildegard is probably referring to the fact that many of the most famous visionaries lost normal consciousness when they saw their visions, whereas she retained full awareness of what was going on around her, “seeing” her visions inwardly, in her soul.

(2) Hildegard, “Letter to King Henry II of England,” quoted in Fiona Bowie & Oliver Davies, Hildegard of Bingen, Mystical Writings.  New York: Crossroad, 1995.  p. 140.

(3) To give you an idea of the timeline here, Hildegard very slightly predates her rough contemporary Averroës, who helped popularize the work of Avicenna and other Muslim Aristotelian scholars.  This means that in all likelihood she had other sources for her Aristotelian understanding of the elements and their relation to the human body.

(4) Barbara Newman, Sister of Wisdom: St. Hildegard’s Theology of the Feminine, Univ. of California Press, 1978, p. 64.

(5) Gottfried and Theodoric, Vita, quoted in Fiona Maddocks, Hildegard of Bingen: The Woman of her Age.  New York: Doubleday, 2001.  p. 249.

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