Meister Eckhart

From such starting-points Meister Eckhart also attains a pure concept of freedom. In ordinary life the soul is not free. For it is entangled in the realm of lower causes. It accomplishes that to which it is compelled by these lower causes. By the “seeing” it is raised out of the region of these causes. It no longer acts as an individual soul. In it is exposed the primordial essence, which cannot be caused by anything except itself. “God does not compel the will, rather He sets it at liberty, so that it wills nothing but what God Himself wills. And the spirit can will nothing but what God wills; and this is not its unfreedom; it is its true freedom. For freedom is this, that we are not bound, that we be free and pure and unadulterated as we were in our first origin, and when we were wed in the Holy Ghost.” It can be said of the enlightened man that he himself is the entity which determines good and evil out of itself. He cannot do otherwise than accomplish the good. For he does not serve the good, rather does the good live within him. “The righteous man serves neither God nor the creatures, for he is free, and the closer he is to righteousness, the more he is freedom itself.” What then must evil be for Meister Eckhart? It can only be an acting under the influence of the lower view, the acting of a soul which has not passed through the state of un-becoming. Such a soul is selfish in the sense that it wills only itself. Only externally could it bring its willing into harmony with moral ideals. The seeing soul cannot be selfish in this sense. Even should it will itself it would still will the mastery of the ideal; for it has made itself into this ideal. It can no longer will the goals of the lower nature, for it no longer has anything in common with this lower nature. It is no compulsion, no deprivation, for the seeing soul to act in the sense of moral ideals. “For the man who stands in God's will and in God's love it is a joy to do all the good things God wills, and to leave undone all the evil things which are against God. And it is impossible for him to leave a thing undone which God wants to have accomplished. As it would be impossible for one to walk whose legs are bound, so it would be impossible for one to do ill who is in God's will.” Furthermore Eckhart expressly protests against an interpretation which would see in his view a license for anything the individual might want. It is just in this that one recognizes the seeing man, that he no longer wants anything as an individual. “Some men say: If I have God and God's freedom, then I can do everything I want. They understand these words amiss. As long as you can do anything which is against God and His commandment, you do not have God's love; you can only deceive the world into the belief that you have it.” Eckhart is convinced that for the soul which goes down into its depths, in these depths a perfect morality will appear, that there all logical understanding and all action in the ordinary sense have an end, and that there an entirely new order of human life begins. “For everything the understanding can grasp, and everything desire demands, is not God. Where understanding and desire have an end, there it is dark, there does God shine. There that power unfolds in the soul which is wider than the wide heavens ... The bliss of the righteous and God's bliss is one bliss; for then are the righteous blissful, when God is blissful.”