disregard of every creature, so that the Creator may be found

o Lord, i stand much in need of yet greater grace, if i ought to reach that place, where no man nor any creature shall be a hindrance unto me.

for as long as anything holdeth me back, i cannot freely fly to Thee. he was longing to fly freely who said, who shall give me wings like a dove, and i will fly away and be at rest! what is more at rest than the single eye? and what is more free than he that desireth nothing upon earth? a man ought therefore to mount over every creature, and perfectly to forsake himself and stand in a trance, and see that Thou, the Creator of all things, hast nothing amongst creatures like unto Thyself. unless too a man be disentangled from all creatures, he cannot freely attend unto divine things. for that is the reason why there are few contemplative men to be found, because few have the knowledge to withdraw themselves fully from things about to perish and from creatures.

to obtain this there is need of much grace, which may elevate the soul, and carry it away above itself.

and unless a man be elevated in spirit, and freed from all creatures, and wholly united unto God, whatsoever he knoweth, and whatsoever he hath, is of no great weight. for a long while shall he be small, and lie groveling below, who esteemeth anything great, but the One only Infinite Eternal Good. and whatsoever is not God, is nothing, and ought to be accounted as nothing.

there is great difference between the wisdom of an illuminated and devout man, and the knowledge of a learned and studious clerk. far more noble is that learning which floweth from above, from the divine out-pouring, than that which is painfully acquired by the wit of man.

many are found that desire contemplation, but they have no mind to practice the things that are required thereunto. it is a great hindrance, that men rest in signs and sensible things, and take little care about the perfect mortification of themselves.

i know not what it is, or by what spirit we are led, or what we pretend, we that seem to be called spiritual, that we take so much pains, and are so full of anxiety about transitory and mean things, while we but seldom, and hardly at all with full recollection of mind, think of our own inward concerns. alas, presently after a slight recollection we burst forth abroad, and weigh not our works with strict examination. we mind not where our affections lie, nor bewail the impurity that is in all our actions. for all flesh had corrupted his way, and therefore did the great deluge ensue. since then our inward affection is much corrupted, our actions thence proceeding, which are the proof of the lack of inward strength, much needs be corrupted also. from a pure heart proceedeth the fruit of a good life.

we ask how much a man hath done; but from what degree of virtue he acteth, is not so carefully weighed. we enquire whether he hath been courageous, rich, handsome, skilful, a good writer, a good singer, or a good labourer; but how poor he is in spirit, how patient and meek, how devout and spiritual, of this most men hold their peace. nature respecteth the outward things of man, Grace turneth itself to the inward. the one is often disappointed; the other hopeth in God, and so is not deceived.

-thomas a kempis 'the imitation of christ'