St. John of the Cross was a Catholic saint and mystic who played a key role in the 16th century's Counter-Reformation. This is one of his treatises.

The Interior Castle by St. Teresa of Avila presents a remarkable description of the entire spiritual life from the first release from mortal sin into Sanctifying Grace through the Mystical Marriage of the soul with Christ as a journey through what she called The Interior Castle. She sees the soul as a magnificent castle full of spacious and well-lit rooms or mansions each of which leads deeper into the heart of the castle to the seat of the King. However, St. Teresa laments that most people give all their attention to the outer wall of the castle the body ignoring the beauty of the soul within. St. Teresa gives practical advice regarding the early struggles and the temptations to turn back which beset the beginner. She describes each of the seven mansions and urges us forward to love and serve the Divine Majesty, imparting her absolute conviction that progress toward God through prayer is worth vastly more than all the treasures of this earth.

Awaiting God (218 pages) combines a fresh translation (by Weil scholar, Brad Jersak) of Simone Weil's 'Waiting for God' and 'Letter to a Priest' (Attente de Dieu and Lettre un Religieux) in one volume. These works are considered Weil's primary essays and letters. In addition, Simone Weil's niece has contributed an introductory article entitled, 'Simone Weil and the Rabbi's: Compassion and Tsedekah, ' which puts Weil's relationship with Jewish thought into perspective. She includes source material from the Rabbis that put Weil (however reluctantly) in line with rabbinical thought throughout her major themes.The book is the ideal English introduction to the works and thought of Simone Weil, including important preface material (by Jersak) on how to read her work, as well as her relationship to Roman Catholicism and Judaism. The book includes: Part 1 - Essays1. Reflections on the Right Use of School Studiesin View of the Love of God2. The Love of God and Affliction3. Forms of the Implicit Love of Goda. Love of Neighbor b. Love of the Order of the World c. Love of Religious Practicesd. Friendship e. Implicit and Explicit Love / 994. Concerning the Our Father Part 2 - LettersPreface to her letters: Weil on Catholicism and Judaism5. Hesitations Prior to Baptism / Jan 1942 - Fr. Perrin 6. Hesitations Prior to Baptism / 1942 - Fr. Perrin7. Departure from France / Apl 1942 - Fr. Perrin 8. Spiritual Autobiography / May 1942 - Fr. Perrin 9. Intellectual Vocation / May 1942 - S. 10. Last Thoughts / May 1942 - Fr. Perrin 11. Letter to a Priest / Nov 1942 - Fr. Couturie

These two essays by Raïssa Maritain-"Sense and Non-Sense in Poetry" and "Magic, Poetry, and Mysticism"-comprise an often forgotten but significant contribution to Catholic letters. Maritain considers the way true poetry always transcends its "logical sense" in order to convey a "poetic sense." Poetry is a human thing, but it stirs the human beyond mere "logic" in the direction of the divine. In his introduction, James Matthew Wilson explains that, "Poetry is the fruit of a contact of the spirit with reality, which is in itself ineffable, and with the source of reality, which we believe to be God himself in that movement of love which causes him to create images of his beauty." While the poet might be prayerful and the mystic might wax poetic, there is a "fundamental difference which separates the poetic experience from the mystical experience: while the poet progresses toward the Word, the mystic tends toward Silence." As Raïssa Maritain expounds, mystics may be moved to describe their heightened experiences, but for them this "expression is not a means of completing the experience." For the furnishing of her interior castle, a mystic like St. Teresa of Avila needs no speech; her talk, the record she left us of the "prayer of quiet," is "only a result of superabundance, a generous attempt at communication." The poet, on the contrary, cannot do without words. They are the vital stuff of his service to the world. Albert Béguin corroborates Maritain's conclusion, contending that "whatever value one attributes to the poetic act, it remains an act submitted to the necessity of form. It ends at the word." On the other hand, the poetic word points beyond language, ever striving for a fuller communion with reality and its Maker. Inhabiting the tensions between sense and nonsense, poetry and mysticism, articulation and its absence, Maritain manifests the hidden mysteries at the heart of all poetry worthy of the name.