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Y et this {awareness of God's continual presence} brings a special knowledge of God, and from this constant companionship is born a most tender love toward His Majesty, and yearnings, even deeper than those already described, to give oneself wholly up to His service, and a great purity of conscience; for the Presence Which the soul has at its side makes it sensitive to everything. For though we know quite well that God is present in all that we do, our nature is such that it makes us lose sight of the fact; but when this favour is granted it can no longer do so, for the Lord, Who is near at hand, awakens it. And even the favours aforementioned occur much more commonly, as the soul experiences a vivid and almost constant love for Him Whom it sees or knows to be at its side.

quote 3474 | Saint Teresa of Avila
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 181, Sixth Mansions, Chapter 8, Paragraph 4

L et {the soul} try, without forcing itself or causing any turmoil, to put a stop to all discursive reasoning, yet not to suspend the understanding, nor to cease from all thought, though it is well for it to remember that is is in God's presence and Who this God is. If feeling this should lead it into a state of absorption, well and good; but it should not try to understand what this state is, because that is a gift bestowed upon the will. The will, then, should be left to enjoy it, and should not labour except for uttering a few loving words, for although in such a case one may not be striving to cease from thought, such cessation often comes, though for a very short time.

quote 3473 | Saint Teresa of Avila
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, pp. 89-90, Fourth Mansions, Chapter 3, Paragraph 7

T he Lord's instructions to go in peace} are like acts wrought in us, and so they must have produced some effect in those who were already prepared to put away from them everything corporeal and to leave the soul in a state of pure spirituality, so that it might be joined with Uncreated Spirit in this celestial union. For it is quite certain that, when we empty ourselves of all that is creature and rid ourselves of it for the love of God, that same Lord will fill our souls with Himself.

quote 3472 | Saint Teresa of Avila
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 216, Seventh Mansions, Chapter 2, Paragraph 7

T he door by which we can enter this castle is prayer. It is absurd to think that we can enter Heaven without first entering our own souls -- without getting to know ourselves, and reflecting upon the wretchedness of our nature and what we owe to God, and continually imploring His mercy.

quote 3471 | Saint Teresa of Avila
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 53, Second Mansions, Chapter 1, paragraph 12

A lthough I say that the soul "sees" Him, it really sees nothing, for this is not an imaginary, but a notably intellectual vision, in which is revealed to the soul how all things are seen in God, and how within Himself He contains them all. Such a vision is highly profitable because, although it passes in a moment, it remains engraven upon the soul. It causes us the greatest confusion, by showing us clearly how wrongly we are acting when we offend God, since it is within God Himself -- because we dwell within Him, I mean -- that we are committing these great sins.

quote 3470 | Saint Teresa of Avila
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, pp. 193-194, Sixth Mansions, Chapter 10, Paragraph 2)

I n thus allowing God to work in it, the soul … is at once illumined and transformed in God, and God communicates to it His supernatural Being, in such wise that it appears to be God Himself, and has all that God Himself has. And this union comes to pass when God grants the soul this supernatural favour, that all the things of God and the soul are one in participant transformation; and the soul seems to be God rather than a soul, and is indeed God by participation; although it is true that its natural being, though thus transformed, is as distinct from the Being of God as it was before…

quote 3469 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 2, Chapter 5, Paragraph 7

G od dwells and is present substantially in every soul, even in that of the greatest sinner in the world. And this kind of union is ever wrought between God and all the creatures, for in it He is preserving their being: if union of this kind were to fail them, they would at once become annihilated and would cease to be. And so, when we speak of union of the soul with God, we speak not of this substantial union which is continually being wrought, but of the union and transformation of the soul with God, which is not being wrought continually, but only when there is produced that likeness that comes from love; we shall therefore term this the union of likeness, even as that other union is called substantial or essential. The former is natural, the latter supernatural. And the latter comes to pass when the two wills -- namely that of the soul and that of God -- are conformed together in one, and there is naught in the one that repugnant to the other. And thus, when the soul rids itself totally of that which is repugnant to the Divine will and conforms not with it, it is transformed in God through love.

quote 3468 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 2, Chapter 5, Paragraph 3

I f a man is to enter this Divine union, all that lives in his soul must die, both little and much, small and great, and that the soul must be without desire for all this, and detached from it, even as though it existed not for the soul, neither the soul for it.

quote 3467 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 11, Paragraph 8

I n order to arrive at having pleasure in everything, Desire to have pleasure in nothing. In order to arrive at possessing everything, Desire to possess nothing. In order to arrive at being everything, Desire to be nothing. In order to arrive at knowing everything, Desire to know nothing.

quote 3466 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 13, Paragraph 11

T his perfection consists in voiding and stripping and purifying the soul of every desire.

quote 3465 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 5, Paragraph 6

F or even as the visual faculty, by means of light, is nourished and fed by objects which can be seen, and which, when the light is quenched, are not seen, even so, by means of the desire, the soul is nourished and fed by all things wherein it can take pleasure according to its faculties; and, when this also is quenched, or rather, mortified, the soul ceases to feed upon the pleasure of all things, and thus, with respect to its desire, it remains unoccupied and in darkness. … So that the soul that has denied and thrust away from itself the pleasures which come from all these things, and has mortified its desire with respect to them, may be said to be, as it were, in the darkness of night, which is naught else than an emptiness within itself of all things.

We call this detachment night to the soul, for we are not treating here of the lack of things, since this implies no detachment on the part of the soul if it has a desire for them; but we are treating of the detachment from them of the taste and desire, for it is this that leaves the soul free and void of them, although it may have them; for it is not the things of this world that either occupy the soul or cause it harm, since they enter it not, but rather the will and desire for them, for it is these that dwell within it.

quote 3464 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 3, Paragraph 1-2, 4

I t is clear that the desires weary and fatigue the soul; for they are like restless and discontented children, who are ever demanding this or that from their mother, and are never contented. And even as one that digs because he covets a treasure is wearied and fatigued, even so is the soul wearied and fatigued in order to attain that which its desires demand of it; and although in the end it may attain it, it is still weary, because it is never satisfied

quote 3463 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 6, Paragraph 6

E ven as vapours darken the air and allow not the bright sun to shine; or as a mirror that is clouded over cannot receive within itself a clear image; or as water defiled by mud reflects not the visage of one that looks therein; even so the soul that is clouded by the desires is darkened in the understanding and allows neither the sun of natural reason nor that of the supernatural Wisdom of God to shine upon it and illumine it clearly.

quote 3462 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 8, Paragraph 1

I n order to reach the summit of this high mount, (the soul) must have changed its garments (resulting in) a new understanding of God in God, the old human understanding being cast aside; and a new love of God in God, the will being now stripped of all its old desires and human pleasures, and the soul being brought into a new state of knowledge and profound delight, all other old images and forms of knowledge having been cast away, and all that belongs to the old man, which is the aptitude of the natural self, quelled, and the soul clothed with a new supernatural aptitude with respect to all its faculties. So that its operation, which before was human, has become Divine, which is that that is attained in the state of union, wherein the soul becomes naught else than an altar whereon God is adored in praise and love, and God alone is upon it …

quote 3461 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 5, Paragraph 7

A mong all created things, and things that can be apprehended by the understanding, there is no ladder whereby the understanding can attain to this high Lord.

quote 3460 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 2, Chapter 8, Paragraph 7

I n order to come to union with the wisdom of God, the soul has to proceed rather by unknowing than by knowing…

quote 3459 | Saint John of the Cross
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 4, Paragraph 5

G od is the one who leads me and elevates me to that state. I do not go to it on my own, for by myself I would not know how to want, desire, or seek it. I am now continually in this state. Furthermore, God very often elevates me to this state with no need, even, for my consent; for when I hope or expect it least, when I am not thinking about anything, suddenly my soul is elevated by God and I hold dominion over and comprehend the whole world. It seems, then, as if I am no longer on earth but in heaven, in God.

quote 3458 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, pp. 214-216

E ven if at times I can still experience outwardly some little sadness and joy, nonetheless there is in my soul a chamber in which no joy, sadness, or enjoyment from any virtue, or delight over anything that can be named, enters. This is where the All Good, which is not any particular good, resides, and it is so much the All Good that there is no other good. Although I blaspheme by speaking about it -- and I speak about it so badly because I cannot find words to express it -- I nonetheless affirm that in this manifestation of God I discover the complete truth. In it, I understand and possess the complete truth that is in heaven and in hell, in the entire world, in every place, in all things, in every enjoyment in heaven and in every creature. And I see all this is so truly and certainly that no one could convince me otherwise. Even if the whole world were to tell me otherwise, I would laugh it to scorn. Furthermore, I saw the One who is and how he is the being of all creatures. I also saw how he made me capable of understanding those realities I have just spoken about better than when I saw them in that darkness which used to delight me so. Moreover, in that state I see myself as alone with God, totally cleansed, totally sanctified, totally true, totally upright, totally certain, totally celestial in him. And when I am in that state, I do not remember anything else…

quote 3457 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, pp. 214-216

W hen I am in that darkness I do not remember anything about anything human, or the God-man, or anything which has a form. Nevertheless, I see all and I see nothing. As what I have spoken of withdraws and stays with me, I see the God-man. He draws my soul with great gentleness and he sometimes says to me: "You are I and I am you." I see, then, those eyes and that face so gracious and attractive as he leans to embrace me. In short, what proceeds from those eyes and that face is what I said that I saw in that previous darkness which comes from within, and which delights me so that I can say nothing about it. When I am in the God-man my soul is alive. And I am in the God-man much more than in the other vision of seeing God with darkness. The soul is alive in that vision concerning the God-man. The vision with darkness, however, draws me so much more that there is no comparison. On the other hand, I am in the God-man almost continually. It began in this continual fashion on a certain occasion when I was given the assurance that there was no intermediary between God and myself. Since that time there has not been a day or a night in which I did not continually experience this joy of the humanity of Christ.

quote 3456 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 205

L ikewise, divine goodness granted me, afterward, the grace that from two there was made one, because I could not will anything except as he himself willed. How great is the mercy of the one who realized this union! -- it almost completely stabilized my soul. I possessed God so fully that I was no longer in my previous customary state but was led to find a peace in which I was united with God and was content with everything.

quote 3455 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, pp. 181-182

L ater, this same companion {I.e. Masazuola} told me, brother scribe, that on one occasion when Christ's faithful one {I.e. Angela} was lying on her side in a state of ecstasy, she saw something like a splendid, magnificent star shining with a wonderful and countless variety of colors. Rays of astonishing beauty, some thick, others slender, radiated from Christ's faithful one. Emanating from her breast while she was lying on her side, the rays unfolded or coiled as they ascended upward toward heaven. She saw this with her bodily eyes while she was wide awake, near the third hour. The star was not very big.

quote 3454 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 144

N o one can be saved without divine light. Divine light causes us to begin and to make progress, and it leads us to the summit of perfection. Therefore if you want to begin and to receive this divine light, pray. If you have begun to make progress and want this light to be intensified within you, pray. And if you have reached the summit of perfection, and want to be superillumined so as to remain in that state, pray.

quote 3453 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 234

T his embrace of God sets ablaze a fire within the soul with which the whole soul burns for Christ. It also produces a light so great that the soul understands the fullness of God's goodness, which it experiences in itself, and which is, moreover, much greater than the soul's experience of it. The effect then of this fire within the soul is to render it certain and secure that Christ is within it. And yet, what we have said is nothing in comparison to what this experience really is.

quote 3452 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 190

I saw a fullness, a brightness with which I felt myself so filled that words fail me, nor can I find anything to compare it with. I cannot tell you that I saw something with a bodily form, but he was as he is in heaven, namely, of such an indescribable beauty that I do not know how to describe it to you except as the Beauty and the All Good.

quote 3451 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, pp. 151-152

F or when love is pure, you consider yourself as worthless, see yourself as dead and as nothing, and present yourself to God as dead and putrid.

quote 3450 | Angela of Foligno
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 193

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