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The Ecstasy
By contrast, say all the mystics, life in the presence of God
is not only full of light, but supreme joy and bliss. Teresa of
Avila tells us that union with God "is above all earthly joys,
above all delights, above all consolations, and still more than
that." As with Marie of the Incarnation, St. Teresa says that
the "soul is left so much in love that it does for its part all
it can to avoid disturbing this divine betrothal." God gives the
soul "raptures... true raptures." This "quick rapture of the spirit...
is such that the spirit truly seems to go forth from the body."
Once experienced the person wants to tell everyone, "for the joy
is so excessive the soul wouldn't want to enjoy it alone." Almost
every time God shows himself "the soul is in rapture."40
John Ruusbroek says that in "meeting the light, the heart experiences
so much delight that it cannot contain itself but bursts out in
a cry of joy... of jubilation." The heart "swims in a state of
bliss...." In "this light the spirit immerses itself in a rest
of pure bliss... blissful love." The encounter brings "consolation,
peace, joy, beauty, riches, and everything else that brings delight
is revealed in God to the enlightened reason without measure...."
Union with God brings about "blissful unity." Beyond this, if
one "wishes to penetrate further into this blissful love with
his active love, all the powers of his soul will give way and
will have to suffer and endure the penetrating truth and goodness
which is God himself."41
Hildegard lets us know that the just "love God of whom they
can never have too much but from whom they have bliss forever
and ever." By comparison, "there is no true joy in sinning," but
"just as God has established heaven in the full joy of heavenly
things,... the soul accomplishes in joy its good deeds of a heavenly
nature." Further, God "wished to bring humanity back to the bliss
of heaven." In one vision, the "Lord of the Universe" told Hildegard
that he would show her "the bliss of eternal life." Ever since
her childhood days, these visions "brought joy to [her] soul."42
St. Symeon states quite plainly that he who "perceives the light
in his soul... is in ecstasy." Symeon felt "a great spiritual
joy... the ineffable joy of that Light." When the Divine Light
appears, "it fills one with joy," and carries one "up to heaven."
The "infinite light of His gracious Godhead" brings "unutterable
and unending joy." To "live with the ineffable light" also means
to live with "joy unspeakable." When Symeon's friend George had
his vision of the light, described earlier, George was "filled
with tears and with ineffable joy and gladness." For Symeon, as
well, the vision of God brings "joy and consolation." This "unexpected
marvel" filled his "heart with joy, so much so that it seemed
to me as though my body partook of that unspeakable grace."43
George Fox likewise makes frequent reference to the wondrous
joy that accompanies the luminous Divine encounter. The light
of God turns the mind into a dwelling place "of endless joy and
peace."44 Through "power and
light you will see God," and "through which your hearts will be
filled with God's love."45 Moreover,
the power and love of God "will be your joy and refreshment."46
For Fox, to "live and walk in the spirit of God is joy, peace
and life."47
Jacob Boehme similarly contends that "heaven is a pleasant palace
of joy."48 Within the Divine
Trinity of God the Father, the Son, and the Holy Ghost, "The Son
of God... is the moving springing joy in all the powers of the
Father, and shineth in the Father."49
This means that "paradise is the divine joy... the unutterable
joy of God."50 To encounter
God is to encounter an "elevating, penetrating spirit, a triumphing
or joy, an elevating source of laughing...."51
While this kind of "rapturous state rarely continueth long," when
it does,
Oftentimes when his soul eateth of the divine love-essence,
it bringeth to him an exulting triumph, and a divine taste into
the temperament itself. So that the whole body is affected and
even trembleth for joy, being lifted up to such a degree of divine
sensation, as if it was on the very borders of paradise.52
Other Christian mystics concur with these assessments. Gregory
of Palamas says that "through the mysterious sweetness of his
vision he is ravished beyond all objects...."53
Catherine of Siena writes that with "that light I
sense my soul once again becoming drunk!"54
Marie of the Incarnation says that she would need "the powers
of the Seraphim... to be able to narrate what transpired in this
ecstasy and rapture of love."55
Thomas Merton, a 20th century mystic, speaks of "our joy in the
bosom of the serene darkness in which His light holds us absorbed."
This "joy of emptiness, of nothingness,... is the true light that
shines in everyone... It is the light of Christ."56
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