Reflections on Hildegard of Bingen, concentrating especially on her book 'Scivias'.

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I will question you, 'Which road do you wish to travel on?' (SC I, 4, 30)

Hildegard asks a basic question that is not so easily answered. The image of the road or path has been used up to the present for discernment, reflection, right relationship. Hildegard has spoken to me in asking this question. So it made sense to examine the road she travelled.

My first experience was Hildegard came in the form of music. Her chants and spiritual songs are increasingly widely recorded, and I have collected several works based upon Hildegard's Symphonia and Ordo Virtutum. These have works have had the capacity to touch my soul, and I frequently choose to listen to these works to 'set the mood' for prayer, meditation, lectio divina, or simply relaxation.

My next experience came at a monastic retreat, where I read some of the works of Hildegard together with works of Julian of Norwich. As my monastic tendencies have been toward the Benedictines, Hildegard's order of life has a basic appeal and familiarity with mine.

But also, Hildegard's approach has a basic appeal to me that many other mystics/spiritual masters do not have. She does not advocate a radical asceticism or 'fleshy martyrdoms' that some advocate, but neither does she tolerate excess, and, being as I am an Anglican with devotion to the via media, I can relate to this. She does not insist upon a divorce or separation from the world -- in fact, she sees a that action and connection to the world as of primary importance: 'Hildegard teaches that a virtuous life is the joint creation of God and humanity.' (CWS, p. 48)

As I began the book Scivias, I realised quickly that this was not going to be an easy task. Hildegard's imagery and references are bright and vibrant to be sure, but also very much rooted in a scriptural language through the lens of a medieval world-view almost inaccessible today. She uses Old Testament imagery, natural, agricultural, growth-oriented, etc., as well as that similar to the Revelation of John. In one particular image of her receiving visions, it is of tongues of fire descending upon her from heaven.

You must therefore contemplate always in which the way the great gift you received--to be used for others as well as yourself--bring forth the brilliance of holiness, so that people, called forth by your example, give honor and praise to God because of it. (SC III, 10, 9)

Hildegard received great gifts from God in the form of visions, which she contemplated for a very long time not sharing or disclosing to others. However, once she began to share her visions, many in authority (both scholarly and clerical) found such value that she was practically ordered to continue writing. Very concerned with self-deception, 'her test for the authenticity of these experiences are good works done in and with God.' (RC, p. 106)

This response as well as the life in the monastic community helped shape her writings and development of her ideas toward the community sense. 'In Hildegard's spirituality the personal journey is not antithetical to collective, social, and political concerns.' (RC, p. 135)

For human beings worship God in countless deed of wonder when -- with the help of God -- they perform good deeds.

The glory of God shines in the good works of the just so that on earth God is ever more passionately sought, adored, and honored. (SC III, 10, 31)

Hildegard uses natural images to explain the interconnectedness of people, and the support they need to give each other -- one such image is of a tree with many branches, with human beings being each of the branches, connected to the whole -- that which is done to or being done by one thus affects the whole. Such images go beyond theory and abstract thinking to reinforce the real physical nature of community. And it makes the Divine project and the human project more of a partnership. 'Divinity is aimed at humanity.' (OB, p. 179)

The Holy Spirit lifts the human spirit up to the mountain of heavenly desires so that it may clearly see which works need to be done, need to be accomplished in the Spirit of God. (SC III, 10, 31)

Hildegard said that 'the human being contains a likeness to heaven and earth.' (SC II, 1, 2) She did not seek a destruction of humanity in joining with the divine, but rather her images celebrate the Divine and the human joining together, as in her image of the Crucifixion being a marriage of the church (human) to the Divine; and Hildegard often used maternal and feminine images to proclaim the need for humans to become God-bearers like Mary. Of Mary Hildegard had great reverence and praise:

Matrix of light! through you he breathed forth
all that is good,
as in the primal matrix he formed
all that is life. (Symphonia 115)

...through the fountain-fullness of the Word came the embrace of God's maternal love, which nourishes us into life. (SC II, 2, 4)

Hildegard also was not a seeker after power, knowledge, or visions. 'Her spirituality thus stands in contrast with that of later mystics who deliberately cultivated visions and other paranormal experiences.' (CWS, p. 12) Hildegard was concerned not with her own status and recognition, seeking only to be 'a feather on the breath of God', but was concerned with a recognition and valuing of the truth.

I cast this human being down to earth so that she would not rise up in self-importance. (SC, declaration)

The kind of experience Hildegard had is not one generally sought after, nor is it a learnable skill. (CWS, p. 19) Her visions occurred not in a trance or even necessarily in a prayer-like state, but would rather occur to her as she was wide awake, ready to listen. Although Hildegard in her humility would not accept the comparison, it is rather like the receptivity of Mary, willing to accept the call of God to give birth to the truth -- in Hildegard's case, a different kind of birth. But the many images of bearing and bringing forth support the comparison. 'She does theology not as abstract thinking but as a laboring to give birth to the Mystery in history.' (RC, p. 51)

Hildegard remained devoted to God, the truth, and the church, although she was strengthened by her intimate knowledge of God to exert the authority of truth over the authority of the church of the day. She did so with exceeding care, and often mentioned discernment as critical in her writings:

For this is why human being have discernment of good and evil, that they themselves in all their works may know God better by avoiding evil and doing good... (SC III, 8, 8)

Hildegard, while highly regarded by the church, was placed with her monastery under interdict for refusing to exhume the body of a man the church held to have died 'outside a state of grace', but whom Hildegard knew to have been reconciled to God. She held her ground and eventually the interdict was rescinded without the man's body having to be removed.

Hildegard had a physical sense of the truth of God within her. 'The soul is in the body as the sap is in the tree.' (SC I, 4, 26) The truth was in her, as a constant companion: '...see how I wait for you at the tent of your heart, waiting to help you.' (SC I, 2, 25)

Whenever you call out to me in this labor of conscience, with wounded heart, eyes moistened by tears, shaken by fear of my judgment, and when you persevere in crying out to me to hasten to help you, ... then will I do all you desire and I will make my dwelling place in you. (SC III, 10, 3)

Her soul was touched by the truth, and whenever she was hesitated or was prevented from revealing this truth, she fell physically ill. Nonetheless she lived into her 80s, a very old age indeed for the twelfth century.

Through all her faith in God, the redeeming power of his Son, the guidance of the Holy Spirit, and the necessity of humankind in the project of salvation is repeated over and over.

Whenever hatred tries to darken my being, I raise my eyes to the mercy and martyrdom of the Son of God and thus tame this desire. In faithful remembrance, I breathe the fragrance of roses which spring from the thorns. In that way I recognize my Redeemer. (SC I, 4, 7)

Nor does Hildegard think that this is an easy task, even for someone with visions and an intimate relationship with God.

When you begin to go in God's ways, gnats and flies buzz and hinder you; but take up the fan of the inspiration of the Holy Spirit, and drive them away as fast as possible. (SC III, 9, 1)

Hildegard is an inspiration in many ways. In being a woman who was heard in an age in which women were generally silent; in being a visionary not afraid to bear the consequences of taking on authority that was working against justice and truth; in being a humble spokesperson for God yet strong enough to make the message heard; in recognising and celebrating the partnership of humanity with God in many ways; in being a renaissance woman with interests and ideas and projects that nonetheless did not distract her from the hearing and worship of God -- in all these things, there is much to be admired and from which to take inspiration.

I hope that my road is one of God's ways, that it will be filled with bright images and music, with learning and inspiration. It has already had obstacles which I am working to overcome. I will continue to seek guidance from Hildegard's life, work, and music as I continue my journey toward a fuller life of faith. 'Hildegard fully realized that one's Christian identity is always in the process of being born.' (RC, p. 71)

--References--

CR Craine, Renate, Hildegard: Prophet of the Cosmic Christ, Crossroad Publishing Co., New York, 1997.

OB Fox, Matthew, Original Blessing, Bear and Co., Santa Fe, NM, 1983

CWS Quotations taken from the Preface, Introduction and Notes
SC Quotations taken directly from the text of Scivias
Hildegard. Scivias, Classics of Western Spirituality Edition, trans. by Columba Hart and Jane Bishop, Paulist Press, 1990