Every one of these things, which I have safely as a top priority to the degree that in this life I have possessed the capacity to comprehend them,are, contrasted and what I have stated, amazingly extraordinary. Next to them, every one of the sights and sounds and equity and certainties of this world appear to me falsehoods and nothingness. I am left befuddled on the grounds that I can’t discover words sufficiently outrageous for these things.
I see there to be such a great amount of similarity among God and the spirit that when He sees it in the virtue in which His Divine Majesty made it, He gives it a consuming adoration, which attracts it to Himself, which is sufficiently able to devastate it, interminable however it be, and which makes it be so changed in God that it considers itself to be however it were none other than God. Continuously God attracts the spirit to Himself and inhales fire into it, never releasing it until the point that He has driven it to the state from which it approached — that is, to the unadulterated neatness in which it was made.
At the point when with its internal sight the spirit sees itself drawn by God with such adoring flame, at that point it is softened by the warmth of the sparkling adoration for God its most dear Lord, which it feels flooding it. Furthermore, it sees by the heavenly light that God does not stop drawing it, nor from driving it, affectionately and with much consideration and unfailing premonition, to its full flawlessness, doing this because of His unadulterated love. In any case, the spirit, since it is obstructed by transgression, can’t go where God draws it; it can’t pursue the joining look by which God would attract it to Himself. Again the spirit sees the horror of being kept away from seeing the awesome light; the spirit’s impulse, as well, since it is drawn by that joining look, longs for to be unhindered.
I say that it is seeing these things that conceives in the spirits the torment they feel in Purgatory. Not that they make record of their agony; in spite of the fact that it is most extraordinary, they esteem it a far less insidious than to end up conflicting with the desire of God, whom they unmistakably observe to be ablaze with outrageous and unadulterated love for them.
Emphatically and continuously this adoration draws the spirit with that joining look, just as it had nothing else than this to do. Could the spirit who comprehended this locate a more regrettable Purgatory in which to free itself sooner of all the prevention in its way, it would quickly toss itself in that, determined by the adjusting love among itself and God.
Leniency in Purgatory
When I take a gander at God, I see no entryway to Paradise, but he who wishes to enter there does as such, on the grounds that God is all benevolence. God remains before us with open arms to get us into His greatness. In any case, well I see the perfect quintessence to be of such virtue, far more noteworthy than can be envisioned, that the spirit in which there is even minimal note of defect would preferably cast itself into a thousand Hells over wind up in this manner recolored within the sight of the Divine Majesty. Along these lines the spirit, understanding that Purgatory has been appointed to remove those stains, throws itself in that, and appears to itself to have discovered extraordinary benevolence in that it can free itself there of the hindrance that is the stain of transgression.
No tongue can tell nor clarify, no brain comprehend, the offensiveness of Purgatory. However, in spite of the fact that I see that there is in Purgatory as much torment as in Hell, I yet observe the spirit that has minimal stain of defect tolerating Purgatory just as it were a leniency, as I have stated, and holding its agonies of no record as contrasted and the minimum stain that frustrates a spirit in its adoration. I appear to see that the agony that spirits in Purgatory persist on account of that in them which disappoints God (that is, the thing that they have tenaciously done against His extraordinary goodness) is more noteworthy than some other torment they feel in Purgatory. Furthermore, this is on the grounds that they see reality and the intolerability of the impediment that keeps them from gravitating toward to God, since they are in beauty.