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The soul has a hidden abyss, untouched by time and space, which is far superior to anything that gives life and movement to the body. Into this noble… - Johannes Tauler
" "The soul has a hidden abyss, untouched by time and space, which is far superior to anything that gives life and movement to the body. Into this noble and wondrous ground, this secret realm, there descends that bliss of which we have spoken. Here the soul has its eternal abode. Here a man becomes so still and essential, so single-minded and withdrawn, so raised up in purity, and more and more removed from all things. . . . This state of the soul cannot be compared to what it has been before, for now it is granted to share in the divine life itself.
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About Johannes Tauler
Johannes Tauler (c.1300 – 1361), also known as John Tauler, was a priest and German mystic of the Catholic Church, born in Strasbourg. He belonged to the Dominican order and was a prolific preacher. Along with his friend and contemporary Henry Suso he was one of a triumvirate of thinkers belonging to the Rhineland school, also called The Rheno-Flemish school, of which Meister Eckhart was the founder and supreme proponent. Blessed John Ruysbroeck is also sometimes held to be a mystical teacher of this school and Tauler once travelled to Groenendaal for a meeting with Ruysbroeck.
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Johann Tauler
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Additional quotes by Johannes Tauler
When our Lord has prepared a person in this unbearable state of misery - for this prepares him much better than all the spiritual practices that all people might be able to accomplish - then our Lord comes and leads him to the third stage. In this stage the Lord removes the cloak from his eyes and reveals the truth to him. Bright sunshine appears and lifts him right out of all his misery. It seems to this person just as though the Lord had raised him from the dead. In this stage the Lord leads a person out of himself into himself. He makes him forget all his former loneliness and heals all his wounds. God draws the person out of his human mode into a divine mode, out of all misery into divine security. Here a person becomes so divinized that everything he is and does God does and is in him. And he is lifted up so far above his natural state that he becomes through Grace what God in his essence is by nature. In this state a person feels and is aware that he has lost himself and does not at all feel himself or is he aware of himself. He is aware of nothing but one simple Being.
How can reason possibly grasp that immensity beyond all being where the precious food of the Eucharist is, in some marvellous way, made one with us, drawing us wholly to itself and changing us into itself? It is a union more intimate than any that the human mind can conceive, totally unlike any other change, a union more compatible than a tiny drop of water losing itself in the wine-vat and becoming one with the wine, or that of the rays of the sun made one with the sun's splendour; or the soul with the body, the two together making one person, one being. In this union the soul is lifted above the infirmity of its natural state, its own insufficiency, and there it is purified, transfigured and raised above its own powers, its human operations, its very self. Both being and activities are penetrated through and through by God, formed and transformed in a divine manner, the soul's new birth is accomplished in truth, and the spirit, losing all its native incompatibility, flows into divine union.
When shall we find an know this birth of God within us? Only when we concentrate all our faculties within us and direct them all towards God. Then he will be born in us and make himself our very own. He will give himself to us as our own, more completely ours than anything we have ever called our own.
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