We should notice here the difference which exists between the contemplation of Christians and that of pagan philosophers. The latter sought only their own perfection, and hence their contemplation affected their intellect only; they desired only to enrich their minds with knowledge. But the contemplation of Saints, which is that of Christians, seeks as its end the love of the God Whom they contemplate. Hence it is not content to find fruit for the intelligence, but penetrates beyond to the will that it may there enkindle love. The Saints desired above all in their contemplation the increase of charity. It is better to know Jesus Christ and possess Him spiritually by grace, than, without grace, to have Him in the body, or even in His essence. The more pure a soul becomes and the deeper her recollection, the clearer will be her inward vision. She now prepares, as it were, a ladder upon which she may ascend to the contemplation of God. This contemplation will set her on fire with love for all that is heavenly, Divine, eternal, and will cause her to despise as utter nothing all that is of time. When we seek to arrive at the knowledge of God by the method of negation, we first remove from our conception of Him all that pertains to the body, the senses, the imagination. Then we reject even that which belongs to the reason, and the idea of being as it is found in creatures.[44] This, according to St. Denis, is the best means of attaining to the knowledge of God,[45] as far as it is possible in this world. This is the darkness in which God dwells and into which Moses entered that he might reach the light inaccessible.[46] But we must begin, not with the mind, but with the body. We must observe the accustomed order, and pass from the labour of action to the repose of contemplation, from the moral virtues to those of sublime contemplation.[47] Why, O my soul, dost thou vainly wear thyself out in such multiplicity of things? Thou findest in them but poverty. Seek and love only that perfect good which includes in itself all good, and it will suffice thee. Unhappy art thou if thou knowest and possessest all, and art ignorant of this. If thou knewest at the same time both this good and all other things, this alone would render thee the happier. Therefore St. John has written: "This is eternal life: that they may know thee,"[48] and the Prophet: "I shall be satisfied when thy glory shall appear."[49] CHAPTER X THAT WE SHOULD NOT BE TOO SOLICITOUS FOR ACTUAL AND SENSIBLE DEVOTION, BUT DESIRE RATHER THE UNION OF OUR WILL WITH GOD Seek not too eagerly after the grace of devotion, sensible sweetness and tears, but let thy chief care be to remain inwardly united to God by good will in the intellectual part of the soul.[50]