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A soul united to Jesus and identified with him can do everything. It seems to me that this can be reached only by prayer.

Oh, would that I could tell everyone what sources of strength, of peace and also of happiness they would find if they consented to live in this intimate union with Him. Only they do not know how to wait. If God does not bestow Himself in a manner they can feel, they leave His holy presence and when He comes to them, laden with graces, He finds nobody there. The soul has gone away into exterior things; it no longer dwells in its center. Recollect yourself from time to time.

Nothing is accomplished without effort, wihtout struggle. In our better moments, we no longer shed tears over our own weaknesses or over those of others, but we recall what was interiorly said to St. Paul: My grace is sufficient for you; in union with me you can do all things.

Faith is obscure knowledge; it thus leads us to knowledge of something, but this something we do not get to see. This is the reason why it must also be said that the end we attain by way of faith is also itself a night: God, even in ecstatic union, remains hidden to us on earth. The eye of our soul is absolutely unable to sustain His dazzling light for which it gropes as in a dark night.

It is clear, then, that for the soul to come to unite itself perfectly with God through love and will, it must first be free from all desire of the will, howsoever slight. That is, that it must not intentionally and knowingly consent with the will to imperfections, and it must have power and liberty to be able not so to consent intentionally.

Before the divine fire is introduced into and united to the substance of the soul through a person's perfect and complete purgation and purity, its flame, which is the Holy Spirit, wounds it by destroying and consuming the imperfections of its bad habits. And this is the work of the Holy Spirit, in which He disposes it for the divine union and transformation in God through love.

Mary has generated us according to the life of grace, having given her whole being, body and soul to be the Mother of God. From this is born a most intimate union between her and us: she loves us, she knows us, and is completely available to make us what we ought to be.

If you want to find a hidden treasure you must enter the hiding place secretly, and once you have discovered it, you will also be hidden just as the treasure is hidden. Since, then, your beloved Bridegroom is the treasure hidden in a field for which the wise merchant sold all his possessions [Mt. 13:44], and that field is your soul, in order to find him you should forget all your possessions and all creatures and hide in the secret inner room of your spirit and there, closing the door behind you (your will to all things), you should pray to your Father in secret [Mt. 6:6]. Remaining hidden with him, you will experience him in hiding, that is, in a way transcending all language and feeling.

There are not two doctrines of St. John of the Cross, one for religious and one for seculars; there is only one, which applies to all Christians indiscriminately and does not require a special state of life, but only a disposition of will, namely the disposition of not wanting to be confined to mediocrity and therefore of not refusing generous renunciation at every privation required for attaining a more intimate union with God.

We object when He hands us the chalice of His suffering. It is so difficult for us to resign ourselves to suffering. To rejoice in it strikes us as heroic. What is the value of our offering of self if we unite ourselves each morning only in word and gesture, rather than in thought and will, to that offering which we, together with the Church, make of Him with whom we are in the one body?

He wants you to go out from yourself to leave all preoccupations, in order to retire into that solitude which He is choosing for Himself in the depths of your heart. He is always there, even when you do not feel Him. He is waiting for you, to establish with you ... an intimate union.

...the preparation of the soul for this union, as we said, is not that it should understand or perceive or feel or imagine anything, concerning either God or aught else, but that it should have purity and love -- that is, perfect resignation and detachment from everything for God's sake alone; and, as there can be no perfect transformation if there be not perfect purity, and as the enlightenment, illumination and union of the soul with God will be according to the proportion of its purity, in greater or in less degree; yet the soul will not be perfect, as I say, if it be not wholly and perfectly bright and clean.