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I f full knowledge about the very base of our existence could be described as a circle, the best we can do is to arrive at a polygon.




Christianity / Catholicism 4074 | 
Care of the Soul, Thomas Moore 







W hat , more do you want, 0 soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfactions, fullness, and kingdom -your Beloved whom you desire and seek? Be joyful and gladdened in your interior recollection with Him, for you have Him so close to you. Desire Him there, adore Him there. Do not go in pursuit of Him outside yourself. You will only become distracted and wearied thereby, and you shall not find Him, nor enjoy Him more securely, nor sooner, nor more intimately than by seeking Him within you.




Christianity / Catholicism 3848 | 
Spiritual Canticle, I.8; Kavanaugh & Rodriguez, 1973; p. 419 







H aving been made one with God, the soul is somehow God through participation. Although it is not God as perfectly as it will be in the next life, it is like the shadow of God. Being the shadow of God through this substantial transformation, it performs in this measure in God and through God what He, through Himself, does in it. For the will of the two is one will, and thus God's operation and the soul's is one. (1)

... When there is union of love, the image of the Beloved is so sketched in the will and drawn so vividly, that it is true to say that the Beloved lives in the lover and the lover in the Beloved. Love produces such likeness in this transformation of lovers that one can say each is the other and both are one. The reason is, that in the union and transformation of love, each gives possession of self to the other, and each leaves and exchanges self for the other. Thus each one lives in the other and is the other, and both are one in the transformation of love. (2)

...Thus, no one ... can disturb the soul that is liberated and purged of all things and united with God. She enjoys now in this state a habitual sweetness and tranquility which is never lost or lacking to her. (3)





Christianity / Catholicism 3847 | 
(1) The Living Flame Of Love, III.78, Kavanaugh & Rodriguez, 1973; p. 641 ; (2) Spiritual Canticle, 12 :7; Kavanaugh & Rodriguez, 1973; p. 455 ; (3) Spiritual Canticle, 24 :5; Kavanaugh & Rodriguez, 1973; p. 503 







W hat God communicates to the soul in this intimate union is totally beyond words. One can say nothing about it just as one can say nothing about God Himself that resembles Him. For in the transformation of the soul in God, it is God who communicates Himself with admirable glory. In this transformation, the two become one, as we would say of the window united with the ray of sunlight, or of the coal with the fire, or of the starlight with the light of the Sun. (1)

... The soul thereby becomes divine, becomes God, through participation, insofar as is possible in this life. ... The union wrought between the two natures, and the communication of the divine to the human in this state is such that even though neither changes their being, both appear to be God. (2)





Christianity / Catholicism 3846 | 
(1) Spiritual Canticle, 26:4; Kavanaugh & Rodriguez, 1973; p. 512 ; (2) Spiritual Canticle, 22 :3-4; Kavanaugh & Rodriguez, 1973; p. 497 







T he soul, desiring to be possessed by this immense God, for love of Whom she feels that her heart is robbed and wounded, unable to endure her sickness any longer, deliberately asks Him ... to show her His beauty, His divine essence, and to kill her with this revelation, and thereby free her from the flesh since she cannot see and enjoy Him as she wants. She makes this request by displaying before Him the sickness and yearning of her heart, in which she perseveres suffering for love of Him, unable to find a cure in anything less than this glorious vision of His divine essence.




Christianity / Catholicism 3845 | 
Spiritual Canticle, I. 11:2; Kavanaugh & Rodriguez, 1973; pp. 448-449 







T he road and ascent to God, then, necessarily demands a habitual effort to renounce and mortify the appetites; the sooner this mortification is achieved, the sooner the soul reaches the top. But until the appetites are eliminated, a person will not arrive, no matter how much virtue he practices. For he will fail to acquire perfect virtue, which lies in keeping the soul empty, naked, and purified of every appetite.

... Until slumber comes to the appetites through the mortification of sensuality, and until this very sensuality is stilled in such a way that the appetites do not war against the spirit, the soul will not walk out to genuine freedom, to the enjoyment of union with its Beloved.





Christianity / Catholicism 3844 | 
The Ascent Of Mount Carmel, I.5.6; Kavanaugh & Rodriguez, 1973; p. 83 







T o deprive oneself of the gratification of the appetites in all things is like living in darkness and in a void. ... Hence, we call this nakedness a night for the soul. For we are not discussing the mere lack of things; this lack will not divest the soul., if it [still] craves for all these objects. We are dealing with the denudation of the soul's appetites and gratifications; this is what leaves it free and empty of all things, even though it possesses them. Since the things of the world cannot enter the soul, they are not in themselves an encumbrance or harm to it; rather, it is the will and appetite dwelling within it that causes the damage.




Christianity / Catholicism 3843 | 
The Ascent Of Mount Carmel, I.3-4; Kavanaugh & Rodriguez, 1973; pp. 76-77 







N ow a man may be striving for a perfect union in this life through grace ….. But, manifestly, the perfect union in this life through grace and love demands that he live in darkness to all the objects of sight, hearing, imagination, and everything comprehensible to the heart, that is, to the soul.




Christianity / Catholicism 3842 | 
The Ascent Of Mount Carmel, II.4.4; Kavanaugh & Rodriguez, 1973; pp. 113-114 







W isdom is not to be found in the art of oratory, or in great books, but in a withdrawal from these sensible things and in a turning to the most simple and infinite forms. You will learn how to receive it into a temple purged from all vice, and by fervent love to cling to it until you may taste it and see how sweet That is which is all sweetness. Once this has been tasted, all things which you now consider as important will appear as vile, and you will be so humbled that no arrogance or other vice will remain in you. Once having tasted this wisdom, you will inseparably adhere to it with a chaste and pure heart. You will choose rather to forsake this world and all else that is not of this wisdom, and living with unspeakable happiness you will die.




Christianity / Catholicism 3840 | 
De sapientia; Dolan, 1962; pp. 115-116 







J ust as any knowledge of the taste of something we have never actually tasted is quite empty until we do taste it, so the taste of this wisdom cannot be acquired by hearsay but by one's actually touching it with his internal sense, and then he will bear witness not of what he has heard but what he has experientially tasted in himself. To know of the many descriptions of love which the saints have left us without knowing the taste of love is nothing other than a certain emptiness. Thus it is that it is not enough for him who seeks after eternal wisdom to merely read about these things, but it is absolutely necessary that once he discovers where it is by his understanding he make it his very own.




Christianity / Catholicism 3839 | 
De sapientia; Dolan, 1962; pp. 111-112 







F or a persistent and continued ascent to [the Principle and Source of] life is the constituent element of increased happiness.




Christianity / Catholicism 3838 | 
De sapientia; Dolan, 1962; p. 107 







I am a -living shadow and Thou the Truth... Therefore, my God, Thou art alike shadow and Truth; Thou art alike the image and the Exemplar of myself and all men.




Christianity / Catholicism 3837 | 
De visio Dei, XV; Salter, 1960, p. 73 







H ence, in Thee, who art Love, the lover -is not one thing and the loved another, and the bond between them a third, but they are one and the same-Thou, Thyself, my God. Since, then, in Thee the loved is one with the lover, and being loved [is one] with loving, this bond of coincidence is an essential bond. For there is nothing in Thee that is not Thy very Essence. (1)

I see, Lord, through Thine infinite mercy, that Thou art Infinity encompassing all things. Nothing exists outside Thee, and all things -in Thee are not other than Thee. (2)





Christianity / Catholicism 3836 | 
(1) De visio Dei, XVII; Salter, 1960, p. 81-82 : (2) De visio Dei, XIV; Salter, 1960, p. 66 







T hus the Essence is triune, and yet there are not three essences therein, since It is most simple. The plurality of these three is both plurality and unity, and their unity is both unity and plurality.




Christianity / Catholicism 3835 | 
De visio Dei, XVII; Salter, 1960, p. 82 







H e is God the Father whom we might also call "One" or "Unity," because He necessitates being out of what did not exist (through His omnipotence) ... This [omnipotent Power of His] is the Word, the Wisdom, the Son of the Father; and we may regard Him as co-equal to the One or Unity.




Christianity / Catholicism 3834 | 
De sapientia; Dolan, 1962; p. 113 







O God, ... [Thou dost] seem subject to mutability, since Thou dost never desert Thy creatures, which are subject to mutability; ... but, because Thou art the absolute Good, Thou art not changeable, and dost not follow what is mutable. 0 the unplumbed depths of Thee, my God, who art not separate from Thy creatures, and art nonetheless beyond them!




Christianity / Catholicism 3833 | 
De visio Dei, XV; Salter, 1960, p. 74 







I behold Thee, 0 Lord my God, in a kind of mental trance, ... (1)
- Thus, while I am borne to loftiest heights, I behold Thee as Infinity... (2)
- And when I behold Thee as absolute Infinity, to whom is befitting neither the name of creating Creator nor of creatable Creator-then indeed I begin to behold Thee unveiled, and to enter into the garden of delights! (3)
... [In that vision] nothing is seen other than Thyself, [for Thou] art Thyself the object of Thyself (for Thou seest, and art That which is seen, and art the sight as well) . (4)





Christianity / Catholicism 3832 | 
(1) De visio Dei, XVI; Salter, 1960, p. 78 ; (2) De visio Dei, XIII; Salter, 1960, p. 59 ; (3) De visio Dei, XII; Salter, 1960, p. 57 ; (4) De visio Dei, XII; Salter, 1960, p. 56 







O Lord, my God, ... I see Thee to be 'infinity Itself, wherefore nothing is alien to Thee, nothing differing from Thee, nothing opposed to Thee. For the Infinite allows no otherness from Itself, since, being Infinity, -nothing exists outside It: absolute Infinity includes and contains all things.




Christianity / Catholicism 3831 | 
De visio Dei, XIII; Salter, 1960, p. 62 







T hose who think that wisdom is nothing other than that which is comprehensible by the understanding, that happiness is nothing else than what they can attain, are quite far from the true eternal and infinite wisdom.

The highest wisdom consists in this, to know ...how That which is unattainable [by the intellect] may be reached or attained in a manner beyond [intellectual] attainment.





Christianity / Catholicism 3830 | 
De sapientia; Dolan, 1962; pp. 108 and 105 







T hat wisdom (which all men by their very nature desire to know and consequently seek after with such great affection of mind) is known in no other way than that it is higher than all knowledge and utterly unknowable and unspeakable in all language. It is unintelligible to all understanding, immeasurable by all measure, improportionable by every proportion, incomparable by all comparison, infigurable by all figuration, unformable by all. formation, ... imimaginable by all imagination, ... inapprehensible in all apprehension and unaffirmable in all affirmation, undeniable in all negation, indoubtable in ail doubt, inopinionable in all opinion; and because in all speech it is inexpressible, there can be no limit to the means of expressing it, being incognitable in all cognition…




Christianity / Catholicism 3829 | 
De sapientia; Dolan, 1962; pp. 105-106 







R eason strives for knowledge and yet this natural striving is not adequate to the knowledge of the Essence of God, but only to the knowledge that God ... is beyond all conception and knowledge.




Christianity / Catholicism 3828 | 
De venatione sapientiae, Ch. xii; Beek, 1969; p. 64 







F inal and perfect happiness can consist in nothing else than the vision of the Divine Essence. ... For perfect happiness the intellect needs to reach the very Essence of the First Cause. And thus it will have its perfection through union with God ... in which alone man's happiness consists, as stated above.




Christianity / Catholicism 3807 | 
Summa Theologia, II.1.8 







B e kind and merciful. Let no one ever come to you without coming away better and happier. Be the living expression of God's kindness: kindness in your face, kindness in your eyes, kindness in your smile, kindness in your warm greeting. In the slums we are the light of God's kindness to the poor. To children, to the poor, to all who suffer and are lonely, give always a happy smile - Give them not only your care, but also your heart.




Christianity / Catholicism 3497 | 
Something Beautiful for God : Mother Teresa of Calcutta 







I will be a saint' means I will despoil myself of all that is not God; I will strip my heart of all created things; I will live in poverty and detachment; I will renounce my will, my inclinations, my whims and fancies, and make myself a willing slave to the will of God.




Christianity / Catholicism 3496 | 
Something Beautiful for God : Mother Teresa of Calcutta 







T his secret union takes place in the deepest centre of the soul, which must be where God Himself dwells, and I do not think there is any need of a door by which to enter it. I say there is no need of a door because all that has so far been described seems to have come through the medium of the senses and faculties… But what passes in the union of the Spiritual Marriage is very different. The Lord appears in the centre of the soul, not through an imaginary, but through an intellectual vision (although this is a subtler one that that already mentioned), just as He appeared to the Apostles, without entering through the door, when He said to them: "Pax vobis" {cf. John 20:19,21}. This instantaneous communication of God to the soul is so great a secret and so sublime a favour, and such delight is felt by the soul, that I do not know with what to compare it, beyond saying that the Lord is pleased to manifest to the soul at that moment the glory that is in Heaven, in a sublimer manner than is possible through any vision or spiritual consolation. It is impossible to say more than that, as far as one can understand, the soul (I mean the spirit of this soul) is made one with God, Who, being likewise a Spirit, has been pleased to reveal the love that He has for us by showing to certain persons the extent of that love, so that we may praise His greatness. For He has been pleased to unite Himself with His creature in such a way that they have become like two who cannot be separated from one another: even so He will not separate Himself from her.




Christianity / Catholicism 3482 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 213-4, Seventh Mansions, Chapter 2, Paragraph 3 







I n the Seventh Mansion} everything is different. Our good God now desires to remove the scales form the eyes of the soul, so that it may see and understand something of the favour which He is granting it, although He is doing this in a strange manner. It is brought into this Mansion by means of an intellectual vision, in which, by a representation of the truth in a particular way, the Most Holy Trinity reveals Itself, in all three Persons. …The spirit becomes enkindled and is illumined, as it were, by a cloud of the greatest brightness.




Christianity / Catholicism 3481 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 209, Seventh Mansions, Chapter 1, Paragraph 6 







T here is a self-forgetfulness which is so complete that it really seems as though the soul no longer existed, because it is such that she has neither knowledge nor remembrance that there is either heaven or life or honor for her, so entirely is she employed in seeking the honor of God. It appears that the words which His Majesty addressed to her have produced their effect -- namely, that she must take care of His business and He will take care of hers. And thus, happen what may, she does not mind in the least, but lives in so strange a state of forgetfulness that, as I say, she seems no longer to exist, and has no desire to exist -- no, absolutely none -- save when she realizes that she can do something to advance the glory and honor of God, for which she would gladly lay down her life.




Christianity / Catholicism 3480 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 215, Seventh Mansions, Chapter 3, Paragraph 2 







B ut note very carefully, daughters, that the silkworm has of necessity to die; and it is this which will cost you most; for death comes more easily when one can see oneself living a new life, whereas our duty now is to continue living this present life, and yet to die of our own free will. I confess to you that we shall find this much harder, but it is of the greatest value and the reward will be greater too if you gain the victory. But you must not doubt the possibility of this true union with the will of God. This is the union which I have desired all my life; it is for this that I continually beseech Our Lord; it is this which is the most genuine and the safest.




Christianity / Catholicism 3478 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 113, Fifth Mansions, Chapter 3, Paragraph 6 







L et us renounce our self-love and self-will, and our attachment to earthly things. Let us practise penance, prayer, mortification, obedience, and all the other good works that you know of… Let the skilkworm die -- let it die, as in fact it does when it has completed the work which it was created to do. Then we shall see God and shall ourselves be as completely hidden in His greatness as is this little worm in its cocoon…




Christianity / Catholicism 3477 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 106, Fifth Mansions, Chapter 2, Paragraph 7 







I t is very important to consult people of experience; for otherwise you will imagine that you are doing yourselves great harm by pursuing your necessary occupations. But, provided we do not abandon our prayer, the Lord will turn everything we do to our profit, even though we may find no one to teach us.




Christianity / Catholicism 3476 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, pp. 52-53, Second Mansions, Chapter 1, Paragraph 11) 







T he soul must forget about {understanding}, and abandon itself into the arms of love, and His Majesty will teach it what to do next..




Christianity / Catholicism 3475 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 90, Fourth Mansions, Chapter 3, Paragraph 8 







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.




Christianity / Catholicism 3474 | 
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.




Christianity / Catholicism 3473 | 
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.




Christianity / Catholicism 3472 | 
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.




Christianity / Catholicism 3471 | 
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.




Christianity / Catholicism 3470 | 
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…




Christianity / Catholicism 3469 | 
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.




Christianity / Catholicism 3468 | 
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.




Christianity / Catholicism 3467 | 
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.




Christianity / Catholicism 3466 | 
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.




Christianity / Catholicism 3465 | 
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.





Christianity / Catholicism 3464 | 
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




Christianity / Catholicism 3463 | 
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.




Christianity / Catholicism 3462 | 
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 …




Christianity / Catholicism 3461 | 
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.




Christianity / Catholicism 3460 | 
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…




Christianity / Catholicism 3459 | 
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.




Christianity / Catholicism 3458 | 
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…




Christianity / Catholicism 3457 | 
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.




Christianity / Catholicism 3456 | 
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 205 





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