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These persons know only their own misery and keep it so much in sight that they have no opportunity to watch anyone else's conduct. David while in this night gives an admirable manifestation of such a state of soul: I became dumb, and was humbled, and I kept silent in good things, and my sorrow was renewed [Ps. 39:2].

It is not a refreshing peaceful fire, but a consuming and searching one that makes the soul grieve at the sight of itself.  The soul perceives its own smallness in comparison with  the immensity of the flame.

If a man puts anything in his line of vision, however small, it is enough to obstruct his sight and prevent him from seeing other things in front of him; just so any small desire or idle act in the soul is sufficient to obstruct its vision of great and Divine things.

The soul which has no other aim than the perfect observance of the law of God and the carrying of the cross of Christ will be a true ark, containing the true manna which is God.

God enlightens the soul, making it see not only its misery and meanness, but also it's grandeur and majesty.

God is hidden within the soul, and the true contemplative will seek Him there in love.

He would be still more ignorant if he followed God looking for sweetness, and rejoiced and rested in it when obtained.  In this case his love is not set purely on God alone above all things, for in clinging to and desiring what is created, his will cannot soar to God.

In general, the reason why many souls have no love or inclination towards virtue is that they harbor affections and desires which are neither innocent nor directed wholly towards God.

The light of faith is like the light of the sun which blinds our eyes because its light is stronger than our powers of sight.  So the light of faith transcends our comprehension.

He who desires nothing but God does not walk in darkness, however blind and poor he may think himself to be.

It is well known by experience that, when the will of a man is affectioned to one thing, he prizes it more than any other; although some other thing may be much better, he takes less pleasure in it. And if he wishes to enjoy both, he is bound to wrong the more important, because he makes an equality between them. Wherefore, since there is naught that equals God, the soul that loves some other thing together with Him, or clings to it, does Him a grievous wrong. And if this is so, what would it be doing if it loved anything more than God?

I desire your progress, but it strikes me that enough has already been said and written for the attainment of everything you need. If anything is lacking it is not writing and speaking, but in silence and work.