Turning The Mind To God

Felix ergo qui per abstersionem continuam phantasmatum et imaginum, ac per introversionem et inibi per sursum ductionem mentis in Deum, tandem aliquando obliviscitur phantasmatum quodammodo, ac per hoc consequentes operatur interius nudo ac simplici ac puro intellectu et affectu circa objectum simplicissimum Deum. Omnia igitur phantasmata, species, imagines, ac formas rerum omnium citra Deum a mente rejicias, ut in solo nudo intellectu et affectu ac voluntate tuum pendeat exercitium circa Deum intra te. Nempe finis omnium exercitiorum hic est, scilicet intendere et quiescere in Domino Deo intra te per purissimum intellectum, et devotissimum affectum sine phantasmatibus et implicationibus. Hujusmodi autem exercitium non fit in organis carneis, et sensibus exterioribus, sed per quod quis homo est: homo vero quis est intellectu et affectu. Et idcirco quamdiu homo cum phantasmatibus et sensibus ludit, et eis insistit, videtur nondum exisse motus et limites bestialitatis suae, hoc est, illius quod cum bestiis habet commune. Quia illae per phantasmata et per tales sensitivas seu sensibiles species cognoscunt et afficiuntur, et non aliter, eo quod altiorem vim animae non habeant. Secus est de homine, secundum intellectum et affectum et liberum arbitrium, ad Dei imaginem et similitudinem creato, quibus debet Deo immediate, pure et nude imprimi, et uniri, firmiterque inhaerere. Quamobrem diabolus diligentissime et maxime conatur impedire illud exercitium, quantum potest, ex quo est quodammodo praeambulum et initium vitae aeternae, invidens super hoc homini. Idcirco nititur semper mentem hominis alienare a Domino Deo, nunc per istas, nunc per illas tentationes seu passiones, nunc sollicitudine superflua et cura indiscreta, nunc turbatione et conversatione dissoluta, curiositateque irrationabili: nunc per studia librorum subtilium, colloquia aliena, rumores et novitatem: nunc per aspera, nunc per contraria, etc. Quae tamen etsi nonnumquam levia et tamquam nulla videantur peccata, tamen magna sunt impedimenta hujus sancti exercitii et operis. Et ideo, etiamsi utilia et necessaria visa fuerint, sive magna sive parva, ut noxia et perniciosa illico sunt rejicienda penitus, et a sensibus propellenda. Summopere igitur necessarium est, ut audita, visa, facta, et dicta, et caetera similia sine phantasmatibus, imaginibus et occupationibus recipiantur, nec etiam ex consequenti vel antea vel tunc super hoc phantasmata et implicationes formentur et nutriantur. Et ita quando phantasmata non venit ad memoriam et mentem, tunc non impedit hominem, sive in oratione, meditatione, et psalmodia, sive in alia quacumque operatione et exercitatione spirituali, nec rursum iterato occurret ei. Et sic expedite secureque te totum, etiam plene omnia et singula committe infallibili et certissimae divinae providentiae cum silentio et quiete, et ipse pugnabit pro te: et melius, honestius ac dulcius liberabit te et consolabitur, quam si tu semper die noctuque de hoc continue phantasiareris, et vana vagaque ac captiva mente fatue sic et sic, hinc et inde discurreres errabundus, necnon mente et corpore deficiens tempus perderes, et vires stulte ac irrationabiliter consumeres. Cuncta ergo et singula, undecumque et qualitercumque occurrentia ortum habeant, sic accipe cum taciturnitate et tranquillitate aequanimiter, quemadmodum de manu paternae divinaeque providentiae tibi venirent. Nuda igitur te a phantasmatibus omnibus rerum corporearum, juxta tui status et professionis exigentiam, ut nuda mente et sincere inhaereas ei cui te multipliciter et totaliter devovisti, ut nihil quodammodo possibile sit medii inter animam tuam et ipsum, ut pure fixeque fluere possis a vulneribus humanitatis in lumen suae divinitatis. Sanctus Albertus Magnus, De Adhaerendo Deo Source: here

Happy, therefore, is he who by continual removal of appearances and images, by turning within, and by the leading the mind above to God, eventually is rid of every thing of the imagination, and by this consequently works within, nakedly and simply, and with a pure intellect and intent, on the simplest of all objects, God. So cast out from the mind all appearances, objects, images and shapes of all things other than God, so that, with just naked understanding, intent and will, your exertions will be concerned with God Himself within you. For this is the end of all such exercises, that is, to turn the mind to and rest in the Lord God within you with a completely pure understanding and a completely devoted will, without appearances and entanglements. This sort of exercise is not performed by the fleshly organs nor by the exterior senses, but by that by which one is man; for a man is  understanding and will. Therefore, while a man yet plays with images and the senses, and is attached to them, he appears as one who has not yet come out from the impulses and limitations of his animality, that is, what he has in common with the beasts. For these know and are moved by sense impressions and sensible images, and not otherwise, since they do not possess the higher powers of the soul. But with man, created in the image and likeness of God, it is by understanding, will, and free choice, that he should be directly, purely and nakedly impressed and united with God, and firmly adhere to Him. For this reason the Devil most diligently and strenuously tries to hinder this practice, as much as he can, being envious of this in man, for it is a sort of prelude and beginning of eternal life. So he is always striving to estrange man's mind from the Lord God, now by one sort of temptations or passions, and now by another sort, now by superfluous worries and trifling cares, now by disturbing and dissolute conversation and mindless curiosity, now by the study of subtle books, irrelevant discussion, rumours and novelties, now by difficulties, now by opposition, etc. Which things though they may seem trivial enough and not sinful, yet they are a great impediment to this holy exercise and work. Therefore, even if they seem to be useful and necessary, whether great or small, they should be completely rejected as harmful and dangerous, and driven out of the senses. Above all, therefore, it is necessary that things heard, seen, done and said, and other similar things, should be received without apperances,  imagination, and preoccupation, and one should not let past or future associations, implications or constructs of the imagination form and feed. For when appearances do not come to the memory and mind, a man is not hindered, whether in prayer, meditation, or reciting psalms, or in whatever other practice or spiritual exercise, nor will they recur again. So without delay commit yourself confidently and wholly, each and every thing, to the unfailing and most reliable Divine providence, in silence and peace, and He will fight for you; and better, He will more fully and sweetly liberate you and comfort you , more than if you were to be imagining it it all the time, day and night, and you were wandering around frantically here and there with the vain and confused thoughts of your mind in bondage, nor will you exhaust your mind and body, wasting your time, and stupidly and irrationally consuming your strength. So accept everything, separately and in general, wherever it comes from and whatever origin it has, in the silence and peace of an undisturbed mind, as coming to you from a father’s hand and His Divine Providence. So strip yourself  of the images of all physical things, according to your state and profession, so that you can adhere to Him with a bare and honest mind, as you have vowed to do many times and utterly, that nothing whatever be able to come between your soul and Him, so that you are able to flow purely and immoveably from the wounds of His humanity into the light of His Divinity. Saint Albert The Great, On Cleaving to God