Chapter III. On the fourfold Object of Consideration

Now, with respect to the matter of consideration, there are four objects which, as I think, ought particularly to engage thy attention, and in the order in which they are here set down : thou thyself, things beneath thee, things about thee, things above thee. Let thy consideration begin with thyself, for if thine own self be neglected, attention to other things can be of little avail. " What doth it profit a man if he gain the whole world, and suffer the loss of his own soul ? " (Matt. xvi. 26). Even wert thou never so wise, I tell thee plainly that there is wisdom still wanting to thee so long as thou art not wise for thyself. And wouldst thou like to know how much is wanting ? All of it, so it seems to me. For though thou knewest all mys-teries, though thou knewest all things on the far-spreading earth, in the height of heaven, and in the profound depths of the sea : if withal thou wert ignorant of thyself, thou wouldst be like to a man who should try to build without a foundation, preparing not a house but a ruin. Whatever structure thou mayest erect outside thyself, will be but as a heap of dust exposed before the face of the wind. He, therefore, is not truly wise, who is not wise for himself. The truly wise will be wise for himself particularly, and will be the very first to drink of the waters of his own well. Therefore, I say to thee again : let thy consideration begin with thyself. Yet not only that, but with thyself let it also conclude. Whithersoever it may wander, let it always return home to thyself with the fruits of salvation. Be thou the first object of thy consideration, and be thou also the last. Take an example from the Supreme Father of all, Who sends forth whilst at the same time retaining within Himself His Word Everlasting. Thy word is thy consideration. Then, let it so issue from thee as not to leave thee ; let it so proceed as not to withdraw from thee ; let it go forth in such a way as not to abandon thee. When it is a question of eternal salvation, let no one be nearer and dearer to thee than the only son of thy mother. Consequently, let nothing occupy thy mind which would be prejudicial to thine own salvation. But that is not enough. I should rather have said : let nothing occupy thy mind except what conduces to thy salvation. Any object whatsoever that presents itself to thy consideration, if it seems to thee entirely useless with regard to this all important end, ought to be rejected at once.