Mysticism of Thomas Kempis: Nature and Grace

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Beloved Friends,

I find a lot of similarities between the mysticism of Thomas Kempis

and Shamkya yoga, one of the six systems of Hiduu philosophy, on this

subject, Nature and Grace, the terminologies used by Kempis being almost

synonymous with the concepts of Prakriti and Purusa used by Samkhya,

although Samkhya is an atheistic school of thought. Theistic or

atheistic, whatever the approach be, the Transcendental reality is the

same. While the language of the Samkhya is highly impersonal and

metaphysical, it has been proved by Kempis that through devotion a man

can rise to the same heights

with warm regards

sankarraman

The following are the contents of two chapters of,'Imitation of

Christe' on this subject.

 

Of the Diverse Motions of Nature and of Grace

 

“MY Son, pay diligent heed to the motions of Nature and of Grace,

because they move in a very contrary and subtle manner, and are hardly

distinguished save by a spiritual and inwardly enlightened man. All men

indeed seek good, and make pretence of something good in all that they

say or do; and thus under the appearance of good many are deceived. 1

2. “Nature is deceitful and draweth away, ensnareth, and deceiveth

many, and always hath self for her end; but Grace walketh in simplicity

and turneth away from every appearance of evil, maketh no false

pretences, and doeth all entirely for the sake of God, in whom also she

finally resteth. 2

3. “Nature is very unwilling to die, and to be pressed down, and to be

overcome, and to be in subjection, and to bear the yoke readily; but

Grace studieth self-mortification, resisteth sensuality, seeketh to be

subdued, longeth to be conquered, and willeth not to use her own

liberty. She loveth to be held by discipline, and not to have authority

over any, but always to live, to remain, to have her being under God,

and for God’s sake is ready to be humbly subject to every ordinance of

man. 3

4. “Nature laboureth for her own advantage, and considereth what

profit she may gain from another; but Grace considereth more, not what

may be useful and convenient to self, but what may be profitable to the

many. 4

5. “Nature willingly receiveth honour and reverence; but Grace

faithfully ascribeth all honour and glory to God. 5

6. “Nature feareth confusion and contempt, but Grace rejoiceth to

suffer shame for the name of Jesus. 6

7. “Nature loveth ease and bodily quiet; Grace cannot be unemployed,

but gladly embraceth labour. 7

8. “Nature seeketh to possess things curious and attractive, and

abhorreth those which are rough and cheap; Grace is delighted with

things simple and humble, despiseth not those which are rough, nor

refuseth to be clothed with old garments. 8

9. “Nature hath regard to things temporal, rejoiceth in earthly lucre,

is made sad by loss, vexed by any little injurious word; but Grace

reacheth after things eternal, cleaveth not to those which are

temporal, is not perturbed by losses, nor embittered by any hard words,

because she hath placed her treasure and joy in heaven where nought

perisheth. 9

10. “Nature is covetous, and receiveth more willingly than she giveth,

loveth things that are personal and private to herself; while Grace is

kind and generous, avoideth selfishness, is contended with a little,

believeth that it is more blessed to give than to receive. 10

11. “Nature inclineth thee to created things, to thine own flesh, to

vanities and dissipation; but Grace draweth to God and to virtues,

renounceth creatures, fleeth from the world, hateth the desires of the

flesh, restraineth vagaries, blusheth to be seen in public. 11

12. “Nature is glad to receive some outward solace in which the senses

may have delight; but Grace seeketh to be comforted in God alone, and

to have delight in the chief good above all visible things. 12

13. “Nature doeth everything for her own gain and profit, can do

nothing as a free favour, but hopeth to attain something as good or

better, or some praise or favour for her benefits; and she loveth that

her own deeds and gifts should be highly valued; but Grace seeketh nothing

temporal, nor requireth any other gift of reward than God alone;

neither longeth she for more of temporal necessities than such as may

suffice for the attaining of eternal life. 13

14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of

noble place and noble birth, she smileth on the powerful, flattereth

the rich, applaudeth those who are like herself; but Grace loveth even

her enemies, and is not lifted up by the multitude of friends, setteth

no store upon high place or high birth, unless there be greater virtue

therewith; favoureth the poor man more than the rich, hath more

sympathy with the innocent than with the powerful; rejoiceth with the

truthful, not with the liar; always exhorteth the good to strive after

better gifts of grace, and to become by holiness like unto the Son of

God. 14

15. “Nature quickly complaineth of poverty and of trouble; Grace

beareth want with constancy. 15

16. “Nature looketh upon all things in reference to herself; striveth

and argueth for self; but Grace bringeth back all things to God from

whom they came at the beginning; ascribeth no good to herself nor

arrogantly presumeth; is not contentious, nor preferreth her own

opinion to others, but in every sense and understanding submitteth

herself to the Eternal wisdom and the Divine judgment. 16

17. “Nature is eager to know secrets and to hear new things; she

loveth to appear abroad, and to make experience of many things through

the senses; she desireth to be acknowledged and to do those things

which win praise and admirations; but Grace careth not to gather up new

or curious things, because all this springeth from the old corruption,

whereas there is nothing new of lasting upon earth. So she teacheth to

restrain the senses, to shun vain complacency and ostentation, to hide

humbly those things which merit praise and real admiration, and from

everything and in all knowledge to seek after useful fruit, and the

praise and honour of God. She desireth not to receive praise for

herself or her own, but longeth that God be blessed in all His gifts,

who out of unmingled love bestoweth all things.” 17

18. This Grace is a supernatural light, and a certain special gift of

God, and the proper mark of the elect, and the pledge of eternal

salvation; it exalteth a man from earthly things to love those that are

heavenly; and it maketh the carnal man spiritual. So far therefore as

Nature is utterly pressed down and overcome, so far is greater Grace

bestowed and the inner man is daily created anew by fresh visitations,

after the image of God. 18

 

 

Of the Corruption of Nature and the Efficacy of Divine Grace

 

 

O LORD my God, who hast created me after thine own image and

similitude, grant me this grace, which Thou hast shown to be so great

and so necessary for salvation, that I may conquer my wicked nature,

which draweth me to sin and to perdition. For I feel in my flesh the

law of sin, contradicting the law of my mind, and bringing me into

captivity to the obedience of sensuality in many things; nor can I

resist its passions, unless Thy most holy grace assist me, fervently

poured into my heart. 1

2. There is need of Thy grace, yea, and of a great measure thereof,

that my nature may be conquered, which hath always been prone to evil

from my youth. For being fallen through the first man Adam, and corrupted

through sin, the punishment of this stain descended upon all men; so

that Nature itself, which was framed good and right by Thee, is now

used to express the vice and infirmity of corrupted Nature; because its

motion left unto itself draweth men away to evil and to lower things.

For the little power which remaineth is as it were one spark lying hid

in the ashes. This is Natural reason itself, encompassed with thick

clouds, having yet a discernment of good and evil, a distinction of the

true and the false, though it be powerless to fulfil all that it

approveth, and possess not yet the full light of truth, nor

healthfulness of its affections. 2

3. Hence it is, O my God, that I delight in Thy law after the inward

man, 1 knowing that Thy commandment is holy and just and good;

reproving also all evil, and the sin that is to be avoided: yet with

the flesh I serve the law of sin, whilst I obey sensuality rather than

reason. Hence it is that to will to do good is present with me, but how

to perform it I find not. 2 Hence I ofttimes purpose many good things;

but because grace is lacking to help mine infirmities, I fall back

before a little resistance and fail. Hence it cometh to pass that I

recognize the way of perfectness, and see very clearly what things I ought

to do; but pressed down by the weight of my own corruption, I rise not

to the things which are more perfect. 3

4. Oh how entirely necessary is Thy grace to me, O Lord, for a good

beginning, for progress, and for bringing to perfection. For without it

I can do nothing, but I can do all things through Thy grace which

strengtheneth me. 3 O truly heavenly grace, without which our own

merits are nought, and no gifts of Nature at all are to be esteemed.

Arts, riches, beauty, strength, wit, eloquence, they all avail nothing

before Thee, O Lord, without Thy grace. For the gifts of Nature belong

to good and evil alike; but the proper gift of the elect is grace—that

is, love—and they who bear the mark thereof are held worthy of

everlasting life. So mighty is this grace, that without it neither the

gift of prophecy nor the working of miracles, nor any speculation,

howsoever lofty, is of any value at all. But neither faith, nor hope,

nor any other virtue is accepted with Thee without love

and grace. 4

5. O most blessed grace that makest the poor in spirit rich in

virtues, and renderest him who is rich in many things humble in spirit,

come Thou, descend upon me, fill me early with Thy consolation, lest my

soul fail through weariness and drought of mind. I beseech thee, O

Lord, that I may find grace in Thy sight, for Thy grace is sufficient

for me, 4 when I obtain not those things which Nature longeth for. If I

be tempted and vexed with many tribulations, I will fear no evil, while

Thy grace remaineth with me. This alone is my strength, this bringeth

me counsel and help. It is more powerful than all enemies, and wiser

than all the wise men in the world. 5

6. It is the mistress of truth, the teacher of discipline, the light

of the heart, the solace of anxiety, the banisher of sorrow, the

deliverer from fear, the nurse of devotion, the drawer forth of tears.

What am I without it, save a dry tree, a useless branch, worthy to be

cast away! “Let Thy grace, therefore, O Lord, always prevent and follow

me, and make me continually given to all good works, through Jesus

Christ, Thy Son. Amen.” 6

 

 

 

Samkhya is a practical stepping stone to Advaita. Bereft of the

duality of Prakriti and Purusha, Samkhya is same as Advaita. Perhaps, the

Samkhya philosophers were not concerned about terminological exactitude, their

main concern being the isolation of the Purusa from the bondage of the

Prakriti, which is called Transcendental Aloneness. I read a book purporting to

contain a commentary on the yogasutras of Patanjali by Sankara, the author

being one Trevor Leggat.

with warm regards

Sankarraman

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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[Guest guest]

Namaste,

 

The 'Imitation of Christ' by Thomas Kempis is the most popular of the

Christian classics after the Bible. It arose in a time of great

disorder and decay in and out of the Church, and it has consitently

appealed to both Protestants and Catholics. Swami Vivekananda had

great regard for this book, and it is said that when he left India

for foreign shores he had with him the Bhagavad Gita in one pocket

and the Imitation of Christ in the other.

 

Warm regards,

Chittaranjan

 

 

advaitin, Ganesan Sankarraman <shnkaran>

wrote:

>

>

Beloved Friends,

> I find a lot of similarities between the mysticism of

Thomas Kempis and Shamkya yoga, one of the six systems of

Hiduu philosophy, on this subject, Nature and Grace, the

terminologies used by Kempis being almost synonymous with

the concepts of Prakriti and Purusa used by Samkhya,