Christian mystics have described the stages of the return of the soul to God in a variety of ways. According to the Belgian Jesuit Joseph Maréchal, Christian mysticism includes three broadly defined stages: (1) the gradual integration of the ego under the mastery of the idea of a personal God and according to a program of prayer and asceticism, (2) a transcendent revelation of God to the soul experienced as ecstatic contact or union, frequently with a suspension of the faculties, and (3) “a kind of readjustment of the soul’s faculties” by which it regains contact with creatures “under the immediate and perceptible influence of God present and acting in the soul” (Maréchal, Studies in the Psychology of the Mystics). This final stage, which almost all of the greatest Christian mystics have insisted upon, belies the usual claim that mysticism is a selfish flight from the world and an avoidance of moral responsibility.

The dying to self

The mystics agree on the necessity of dying to the false self dominated by forgetfulness of God. To attain the goal, the soul must be purified of all those feelings, desires, and attitudes that separate it from God. This dying to the self implies the “dark night of the soul” in which God gradually and sometimes painfully purifies the soul to ready it for the divine manifestation.

Christian mystics have always taken Christ, especially the crucified Christ, as the model for this process. According to the Theologia Germanica, “Christ’s human nature was so utterly bereft of self, and apart from all creatures, as no man’s ever was, and was nothing but a ‘house and habitation of God’” (chapter 15). Following Christ involves a dying to self, a giving up of oneself wholly to God, so that one may be possessed by divine Love. Such detachment and purgation were frequently expressed in extreme terms that imply the renunciation of all human ties. Paradoxically, those who insist upon the most absolute detachment also emphasize that purifying the self is more a matter of internal attitude than of flight from the world and external penance. In the words of William Law: “The one true way of dying to self wants no cells, monasteries or pilgrimages. It is the way of patience, humility and resignation to God” (The Spirit of Love, Part 1).

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Annjones1:
Christian mystics have described the stages of the return of the soul to God in a variety of ways. According to the Belgian Jesuit Joseph Maréchal, Christian mysticism includes three broadly defined stages:
(1) the gradual integration of the ego under the mastery of the idea of a personal God and according to a program of prayer and asceticism,
(2) a transcendent revelation of God to the soul experienced as ecstatic contact or union, frequently with a suspension of the faculties, and
(3) “a kind of readjustment of the soul’s faculties” by which it regains contact with creatures “under the immediate and perceptible influence of God present and acting in the soul” (Maréchal, Studies in the Psychology of the Mystics). This final stage, which almost all of the greatest Christian mystics have insisted upon, belies the usual claim that mysticism is a selfish flight from the world and an avoidance of moral responsibility.

OP, Scripture declares that God does not answer the prayers of the unrighteous, so how does this program of prayer and asceticism even begin to work for anyone? Also, this idea of a personal God, what exactly is it of if God is the same God and His Law the same for all who are of Him?

2. How are these transcendent revelations attained before Holiness is achieved? I mean Jesus Christ said the spirit of Revelations aka the Spirit of Truth can only reside in those who are Holy aka those who are not of this world, and He, the Spirit of Truth reveals only that which concerns Jesus Christ and the Kingdom of God - John 14 vs 15 - 26 & John 15 vs 26 - 27 & John 16 vs 4 - 16.