For its own well-being, the intellect should be doing what you condemn; that is, it should avoid busying itself with particular knowledge, for it can… - John of the Cross

Hence, for the soul to be in its center - which is God, as we have said - it is sufficient for it to possess one degree of love, for by one degree alone it is united with him through grace. Should it have two degrees, it becomes united and concentrated in God in another, deeper center. Should it reach three, it centers itself in a third. But once it has attained the final degree, God's love has arrived at wounding the soul in its ultimate and deepest center, which is to illuminate and transform it in its whole being, power, and strength, and according to its capacity, until it appears to be God. When light shines on a clean and pure crystal, we find that the more intense the degree of light, the more light the crystal has concentrated within it and the brighter it becomes; it can become so brilliant from the abundance of light received that it seems to be all light. And then the crystal is undistinguishable from the light, since it is illumined according to its full capacity, which is to appear to be light.

And though they may have many scruples that they are wasting time, and that it may be better for them to betake themselves to some other good work, seeing that in prayer and meditation they are become helpless; yet let them be patient with themselves, and remain quiet, for that which they are uneasy about is their own satisfaction and liberty of spirit. If they were now to exert their inferior faculties, they would simply hinder and ruin the good which, in that repose, God is working in the soul; for if a man while sitting for his portrait cannot be still, but moves about, the painter will never depict his face, and even the work already done will be spoiled.

The third sign we have for ascertaining whether this dryness be the purgation of sense, is inability to meditate and make reflections, and to excite the imagination, as before, notwithstanding all the efforts we may make; for God begins now to communicate Himself, no longer through the channel of sense, as formerly, in consecutive reflections, by which we arranged and divided our knowledge, but in pure spirit, which admits not of successive reflections, and in the act of pure contemplation, to which neither the interior nor the exterior senses of our lower nature can ascend. Hence it is that the fancy and the imagination cannot help or suggest any reflections, nor use them ever afterwards.