Degrees of Union With God's Will

There are different degrees of union with the Divine Will, some of which it may be proper to notice and discriminate.

1. Union With God in Submission

The first degree may be described as union with the divine will in submission. Submission is a relative term, and always implies, when employed in a religious sense, a reference to a divine arrangement or order of things. It  is acquiescence in, or conformity to, such arrangement; and is, consequently, the opposite of rebellion. Accordingly, it may always be said, when there is no element of positive resistance, no actual rebellious movement against the order of things, that there is submission to it. And this can be said without impropriety and with entire truth, even if it should be the case that the submissive state borders so closely on the line of resistance as to require all our powers of thought and  of the will to keep it where it is.

Temptation

Temptations, or tempting objects, are those objects which are presented by the intellect to the sensibilities and the will; and are of such a nature that they have a tendency to induce or cause in the sensitive part of our nature, viz. in the appetites, propensities, and affections, and also in the will, a wrong action. Sometimes the action, to which the temptations lead, is wrong in the FACT of its existence, or in itself considered; and sometimes it is wrong only in the DEGREE of its existence. If, the temptations advance in their influence beyond the intellect and take effect in the desires and will, prompting them to action when they should not act at all, or prompting them to a prohibited and inordinate degree of action when they are permitted to act, they are always attended with sin.

— The Interior or Hidden Life (1844) Part 1, Chapter 18.

The Great Center

Every thing that exists has its converging point, its elementary principle, its great CENTER. And when separated from the central tendency, it is necessarily upon a wrong track. The soul, therefore, whose tendencies, are towards the world, can be at most only partially holy. The center of the sanctified soul is the great GOD. To that it tends. In that it rests. Neglecting all other attractions, it aims earnestly after the divine mind. It is there, and there only, than it finds a present and everlasting home.

— Religious Maxims (1846) XCIX.

Keep Yourself to the Order of God's Providence

It is very desirable, that we should always keep ourselves in the order of God's providence; in other words that we should receive things as they come, and do things as they are presented to us, in the spirit of Christian acquiescence and faithfulness; for that is the only way in which we can truly recognize God as at the helm of affairs, or realize our own nothingness. Let us never forget that God is competent to the direction of his own movements; and that whatever we may think of our own capabilities, he has other agencies in other situations. And what he requires of us, is to be and do just as he would have us, in his own providential time, in his own manner, and his own place.

— Religious Maxims (1846) XCVIII.

Serving God in the Present Moment

He who serves God perfectly at the PRESENT MOMENT, though it be in a very small thing, such as the hewing of wood or the drawing of water, does in reality glorify him more than another who is prospectively athirst and anxious for things of much greater consequence, but at the same time neglects or imperfectly performs his present duties.

— Religious Maxims (1846) XCVII.

Living Well and Praying Well

It was a saying among the fathers of the Christian church, "NOVIT RECTE VIVERE, QUI NOVIT RECTE ORARE." In English, "he knows how to live well, who knows how to pray well." And it will always be found, that he who does not live a holy life, either prays amiss, or does not pray at all.

— Religious Maxims (1846) XCVI.

Our Strength or God's Strength?

One of the blessed results of a life of entire religious consecration is, that it necessarily unites us to God. We cannot live, we cannot breathe, we cannot move, even for a moment, in the straight and narrow way, without the Divine presence and aid. A half-way Christian is living, or endeavoring to live, in his own strength; but the whole-hearted Christian lives wholly in the strength of God.

— Religious Maxims (1846) XCV.