Greco-Christian stream·The Imitation of Christ·Book III — On Inward Consolation·Chapter XXXI. Of The Neglect Of Every Creature, That The Creator May Be Found
XXXI. Neglect of every creature that the Creator may be found
Per oblivionem creaturarum, ad creatoris inventionem — through the forgetting of creatures, to the finding of the Creator. The classic ascetic-mystical doctrine: every creature must be passed by to reach the Creator who stands beyond all.
Source context
- Theme
- renunciation of created things as precondition for union with the Creator
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Neoplatonism (Plotinus, Enneads)Plotinus teaches that the soul must strip away all attachment to multiplicity and sensory particulars in order to return to the One — a structural parallel to Kempis's insistence that the creature must be wholly set aside so that the Creator alone may be found.
- Vedanta (Viveka / Vairagya doctrine)Advaita Vedanta prescribes viveka (discrimination between the real and unreal) and vairagya (dispassion toward all created objects) as the first qualifications for liberation, exhibiting cross-tradition congruence with this chapter's movement from creature to Creator.
- Rhineland mysticism (Meister Eckhart, Abgeschiedenheit)Eckhart's doctrine of Abgeschiedenheit (detachment) holds that the soul can receive the divine ground only insofar as it empties itself of all creaturely images and willing, structurally congruent with Kempis's counsel here.
Chapter XXXI. Of The Neglect Of Every Creature, That The Creator May Be Found
OF THE NEGLECT OF EVERY CREATURE, THAT THE CREATOR MAY BE FOUND
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 keepeth me back, I cannot freely fly unto Thee. He desired eagerly thus 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 desireth nothing upon earth? Therefore must a man rise above every creature, and perfectly forsake himself, and with abstracted mind to stand and behold that Thou, the Creator of all things, hast among Thy creatures nothing like unto Thyself. 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.
2For 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 knoweth, whatsoever even he hath, it mattereth but little. He who esteemeth 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 floweth down from the divine fulness above, than that which is acquired laboriously by human study.
3Many 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.
4Ah, 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 followeth of necessity that our actions also are corrupt, being the index of a deficient inward strength. Out of a pure heart proceedeth the fruit of good living.
5We demand, how much a man hath 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 looketh upon the outward appearance of a man, grace turneth its thought to the heart. The former frequently judgeth amiss; the latter trusteth in God, that it may not be deceived.