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St. Faustina describes her journey to God by her mystical Communion experience and relates it to what all souls can experience. But the discernment and assistance of a Spiritual Director is needed.

Paragraphs 766 thru 763:

“My communion with the Lord is now purely spiritual. My soul is touched by God and wholly absorbs itself in Him, even to the complete forgetfulness of self. Permeated by God to its very depths, it drowns in His beauty; it completely dissolves in Him – I am at loss to describe this, because in writing I am making use of the senses; but there, in that union, the senses are not active; there is a merging of God and the soul; and the life of God to which the soul is admitted is so great that the human tongue cannot express it.

These moments are short, but their effects are lasting. The soul cannot remain long in this state; or else it would be forcibly freed of the bonds of the body forever. Even as it is, it is sustained by a miracle of God. God allows the soul to know in a clear way how much He loves it, as though it were the only object of His delight. The soul recognizes this clearly and without a veil, so to speak. It reaches out for God with all its might, but it feels like a baby; it knows that this is not within its power. Therefore, God descends to the soul and unites it to himself in a way that… here, I must be silent, for I cannot describe what the soul experiences.

It is a strange thing that although the soul which experiences this union with God cannot find words and expressions to describe it, nevertheless, when it meets a similar soul, the two understand each other extraordinarily well in regard to these matters, even though they speak but little with each other. A soul united with God in this way easily recognizes a similar soul, even if the latter has not revealed its interior life to it, but merely speaks in an ordinary way. It is a kind of spiritual kinship. Souls united with God in this way are few, fewer than we think.

I have noticed that the Lord grants this grace to souls for two purposes. The first is when the soul is to do some great work which is, humanly speaking, absolutely beyond its power. In the second case, I have noticed that the Lord grants it in order that kindred souls might be guided and set at peace, although the Lord can grant this grace as He pleases and to whomever He pleases. However, I have noticed this grace in three priests, one of whom is a secular priest [probably Father Sopocko] and the other two, religious priests [probably Father Elter and Father Andrasz], and also in two religious sisters [probably Mother Michael and Sister Mary Joseph], but not in the same degree.

As for myself, I received this grace for the first time, and that for only a brief moment, in the eighteenth year of my life, within the octave of Corpus Christi [June 18-25, 1925], during vespers, when I made to the Lord Jesus the vow of perpetual chastity. I was still living in the world, but I entered the convent soon afterwards. The grace lasted for a very brief moment, but its power was great. After this grace, there was a long interval. It is true that I received many graces from the Lord during this interval, but they were of a different order. It was a time of trails and purification. The trials were so painful that my soul felt as though it was being totally abandoned by God and it was steeped in profound darkness. I became aware and understood that no one would be able to bring me out of those torments or even understand me.

There were two occasions when my soul was plunged into despair, once for half an hour, and the second time for three quarters of an hour. Just as I cannot describe the greatness of the graces, so too with those ordeals sent by the Lord; whatever words I might use, they are only a pale shadow of the reality. However, just as the Lord lunged me into these torments, so too He brought me out of them. Only this lasted for a few years, after which I again received this extraordinary grace of union which has continued to this day. Still, during this second period of union, there also have been short interruptions. But for some time now, I have not experienced any interruption at all; on the contrary, I am more and more deeply steeped in God. The great light which illumines the mind gives me a knowledge of the greatness of God; but it is not as if I were getting to know the individual attributes, as before – no, it is different now: in one moment, I come to know the entire essence of God.

In that same moment, the soul drowns entirely in Him and experiences a happiness as great as that of the chosen ones in heaven. Although the chosen ones in heaven see God face to face and are completely and absolutely happy, still their knowledge of God is not the same. God has given me to understand this. This deeper knowledge begins here on earth, depending on the grace given, but to a great extend, it also depends on our faithfulness to that grace.

However, the soul receiving this unprecedented grace of union with God cannot say that it sees God face to face, because even here there is a very thin veil of faith, but so very thin that the soul can say that it sees God and talks with Him. It is “divinized.” God allows the soul to know how much He loves it, and the soul sees that better and holier souls than itself have not received this grace. Therefore, it is filled with holy amazement, which maintains it in deep humility, and it steeps itself in its own nothingness and holy astonishment; and the more it humbles itself, the more closely God unites himself with it and descend to it.

Great is the mutual exchange between the soul and God. When the soul leaves its concealment, the senses get a taste of what the soul has delighted in. although this also is a great grace from God, it is not a purely spiritual one, for in the first moments the senses do not take part. Every grace gives the soul power and strength to act, and courage to suffer. The soul knows very well what God is asking of it, and it carries out His holy will despite adversities.

Yet, the soul cannot proceed on its own in these matters. It must follow the advice of an enlightened confessor, for otherwise it could go astray or gain no profit.”

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