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The Adornment of the Spiritual Marriage, by Jan van Ruysbroeck, [1916], at sacred-texts.com
Though I have said before that we are one with God and this is taught us by Holy Writ, yet now I will say that we must eternally remain other than God, and distinct from Him, and this too is taught us by Holy Writ. And we must understand and feel both within us, if all is to be right with us.
And therefore I say further: that from the Face of God, or from our highest feeling, a brightness shines upon the face of our inward being, which teaches us the truth of love and of all virtues: and especially are we taught in this brightness to feel God and ourselves in four ways. First, we feel God in His grace; and when we apprehend this, we cannot remain idle. For like as the sun, by its splendour and its heat, enlightens and gladdens and makes fruitful the whole world, so God does to us through His grace: He enlightens and gladdens and makes fruitful all men who desire to obey Him. If, however, we would feel God within us, and have the fire of His love ever more burning within us, we must, of our own free will, help to kindle it in four ways: We must abide within ourselves, united with the fire through inwardness. And we must go forth from ourselves towards all good men with loyalty and brotherly love. And we must go beneath ourselves in penance, betaking ourselves to all good works, and resisting our inordinate lusts. And we must ascend above ourselves with the flame of this fire, through devotion, and thanksgiving, and praise, and fervent prayer, and must ever cleave to God with an upright intention and with sensible love. And thereby God continues to dwell in us with His grace; for in these four ways is comprehended every exercise which we can do with the reason, and in some wise, but without this exercise no one can please God. And he who is most perfect in this exercise, is nearest to God. And therefore it is needful for all men; and above it none can rise save the contemplative men. And thus, in this first way, we feel God within us through His grace, if we wish to belong to Him.
Secondly: when we possess the God-seeing life, we feel ourselves to be living in God; and from out of that life in which we feel God in ourselves, there shines forth upon the face of our inward being a brightness which enlightens our reason, and is an intermediary between ourselves and God. And if we with our enlightened reason abide within ourselves in this brightness, we feel that our created life incessantly immerses itself in its eternal life. But when we follow the brightness above reason with a simple sight, and with a willing leaning out of ourselves, toward our highest life, there we experience the transformation of our whole selves in God; and thereby we feel ourselves to be wholly enwrapped in God.
And, after this, there follows the third way of feeling; namely, that we feel ourselves to be one with God; for, through the transformation in God, we feel ourselves to be swallowed up in the fathomless abyss of our eternal blessedness, wherein we can nevermore find any distinction between ourselves and God. And this is our highest feeling, which we cannot experience in any other way than in the immersion in love. And therefore, so soon as we are uplifted and drawn into our highest feeling, all our powers stand idle in an essential fruition; but our powers do not pass away into nothingness, for then we should lose our created being. And as long as we stand idle, with an inclined spirit, and with open eyes, but without reflection, so long we can contemplate and have fruition. But, at the very moment in which we seek to prove and to comprehend what it is that we feel, we fall back into reason, and there we find a distinction and an otherness between ourselves and God, and find God outside ourselves in incomprehensibility.
And hence the fourth way of distinction; which is, that we feel God and ourselves. Hereby we now find ourselves standing in the Presence of God; and the truth which we receive from the Face of God teaches us that God would be wholly ours and that He wills us to be wholly His. And in that same moment in which we feel that God would be wholly ours, there arises within us a gaping and eager craving which is so hungry and so deep and so empty that, even though God gave all that He could give, if he gave not Himself, we should not be appeased. For, whilst we feel that He has given Himself and yielded Himself to our untrammeled craving, that we may taste of Him in every way that we can desire—and of this we learn the truth in His sight—yet all that we taste, against all that we lack, is but like to a single drop of water against the whole sea: and this makes our spirit burst forth in fury and in the heat and the restlessness of love. For the more we taste, the greater our craving and our hunger; for the one is the cause of the other. And thus it comes about that we struggle in vain. For we feed upon His Immensity, which we cannot devour, and we yearn after His Infinity, which we cannot attain: and so we cannot enter into God nor can God enter into us, for in the untamed fury of love we are not able to renounce ourselves. And therefore the heat is so unmeasured that the exercise of love between ourselves and God flashes to and fro like the lightning in the sky; and yet we cannot be consumed in its ardour. And in this storm of love our activity is above reason and wayless; for love longs for that which is impossible to it, and reason teaches that love is in the right, but reason can neither counsel love nor dissuade her. For as long as we inwardly perceive that God would be ours, the goodness of God touches our eager craving: and therefrom springs the wildness of love, for the touch which pours forth from God stirs up this wildness, and demands our activity, that is, that we should love eternal love. But the inward-drawing touch draws us out of ourselves, and calls us to be melted and noughted in the Unity. And in this inward-drawing touch, we feel that God wills us to be His; and therefore, we must renounce ourselves and leave Him to work our blessedness. But where He touches us by the outpouring touch, He leaves us to ourselves, and makes us free, and sets us in His Presence, and teaches us to pray in the spirit and to ask in freedom, and shows us His incomprehensible riches in such manifold ways as we are able to grasp. For everything that we can conceive, wherein is consolation and joy, this we find in Him without measure. And therefore, when our feeling shows us that He with all these riches would be ours and dwell in us for ever more, then all the powers of the soul open themselves, and especially the desirous power; for all the rivers of the grace of God pour forth, and the more we taste of them, the more we long to taste; and the more we long to taste, the more deeply we press into contact with Him; and the more deeply we press into contact with God, the more the flood of His sweetness flows through us and over us; and the more we are thus drenched and flooded, the better we feel and know that the sweetness of God is incomprehensible and unfathomable. And therefore the prophet says: O taste, and see that the Lord is sweet. But he does not say how sweet He is, for God's sweetness is without measure and therefore we can neither grasp it nor swallow it. And this is also testified by the bride of God in the Song of Songs, where she says: I sat down under his shadow, with great delight, and his fruit was sweet to my taste.