Chapter 31. Of the neglect of every creature, that the Creator may be found (Book 3. On Inward Consolation as a Gift of God) (The Imitation of Christ) (a-Kempis, Thomas)

1. O Lord, I still need more grace, if I would arrive where neither man nor any other creature may hinder me. For so long as anything keeps me back, I cannot freely fly to You. He desired eagerly so to fly, who cried, saying, Oh that I had wings like a dove, for then would I flee away and be at rest. What is more peaceful than the single eye? And what more free than he that desires nothing upon earth? Therefore must a man rise above every creature, and perfectly forsake himself, and with abstracted mind to stand and behold that You, the Creator of all things, have among Your creatures nothing like to Yourself. And except a man be freed from all creatures, he will not be able to reach freely after Divine things. Therefore few are found who give themselves to contemplation, because few know how to separate themselves entirely from perishing and created things.

2. For this much grace is necessary, which may lift up the soul and raise it above itself. And except a man be lifted up in the spirit, and freed from all creatures, and altogether united to God, whatsoever he knows, whatsoever even he has, it matters but little. He who esteems anything great save the one only incomprehensible, eternal, good, shall long time be little and lie low. For whatsoever is not God is nothing, and ought to be counted for nothing. Great is the difference between a godly man, illuminated with wisdom, and a scholar learned in knowledge and given to books. Far nobler is that doctrine which flows down from the divine fulness above, than that which is acquired laboriously by human study.

3. Many are found who desire contemplation, but they do not strive to practice those things which are required thereunto. It is also a great impediment, that much is made of symbols and external signs, and too little of thorough mortification. I know not how it is, and by what spirit we are led, and what we who would be deemed spiritual are aiming at, that we give so great labour and so eager solicitude for transitory and worthless things, and scarcely ever gather our senses together to think at all of our inward condition.

4. Ah, me! Forthwith after a little recollection we rush out of doors, and do not subject our actions to a strict examination. Where our affections are set we take no heed, and we weep not that all things belonging to us are so defiled. For because all flesh had corrupted itself upon the earth, the great deluge came. Since therefore our inmost affections are very corrupt, it follows of necessity that our actions also are corrupt, being the index of a deficient inward strength. Out of a pure heart proceeds the fruit of good living.

5. We demand, how much a man has done; but from how much virtue he acted, is not so narrowly considered. We ask if he be strong, rich, handsome, clever, whether he is a good writer, good singer, good workman; but how poor he may be in spirit, how patient and gentle, how devout and meditative, on these things many are silent. Nature looks upon the outward appearance of a man, grace turns its thought to the heart. The former frequently judges amiss; the latter trusts in God, that it may not be deceived.