If you want to find God, then honor God within you, and you will always see God beyond you. For it is only God in you who knows where and how to look for God.
When you honor and accept the divine image within yourself, you cannot help but see it in everybody else, too, and you know it is just as undeserved and unmerited as it is in you. I call this the “Principle of Likeness.” From this frame you stop judging and start loving unconditionally, without asking whether someone is worthy or not. The breakthrough occurs at once, although the realization deepens and takes on greater conviction over time.
As I mentioned earlier this week, mystics are nondual people who see things in their wholeness and call forth the same unity in others, simply by being who they are. Wholeness (head, heart, and body, all present and positive) sees and calls forth wholeness in others.
Dualistic or divided people, however, live in a split and fragmented world. They cannot accept that God objectively dwells within them or others (See 1 Corinthians 3:16-17). They cannot accept or forgive certain parts of themselves. This lack of forgiveness takes the forms of a tortured mind, a closed heart, or an inability to live calmly and humbly inside their own body. The fragmented mind sees parts, not wholes, and invariably it creates antagonism, fear, and resistance.
What you see is what you get. What you seek is also what you get. We mend and renew the world by strengthening inside ourselves what we seek outside ourselves, not by demanding or forcing it on others.
Mystics are human like the rest of us, and none of us are perfect. We are inconsistent creatures with blind spots and cultural limitations. Outside of flashes of insight and unitive experience, mystics are products of their place in time. For example, they may have sexist, anti-Semitic, or other biases common for that period, as we see even in the much-idealized Desert Fathers. In spite of momentary glimpses of universal and unconditional grace, they may still be rooted in a retributive understanding of God. It takes more than a lifetime for us to grasp the Mystery that we experience during moments of deep presence and surrender. 
What mystics finally do, it seems to me, is heal in themselves the fragmentation that is evident in the world. Instead of hating, excluding, or dismissing it over there in others, they heal it in themselves. This healing is God’s Spirit working in us. Mystics see the whole—good, bad, ugly, and beautiful—in themselves and others, refusing to hate or ignore any of it. This allows them to have immense sympathy, empathy, and compassion and to work in service of the world’s healing. I am not sure if you can come to such empathy in any other way.
In Bonaventure’s writings, you will find little or none of the medieval language of fire and brimstone, worthy and unworthy, sin and guilt, merit and demerit, justification and atonement, even the dualistic notions of heaven or hell, which later took over.
Bonaventure summed up his entire life’s theology in three central and sacred ideas:
- Emanation: We come forth from God bearing the divine image, and thus our inherent identity is grounded in the life of God from the beginning (Genesis 1:26-27).
- Exemplarism: Everything in creation is an example, manifestation, and illustration of God in space and time (Romans 1:20). No exceptions.
- Consummation: All returns to the Source from which it came (John 14:3). The Omega is the same as the Alpha; this is God’s supreme and final victory.
.. The Christ Mystery—the crucified and resurrected Christ—becomes the visible template for the pattern of all creation. Christ reveals the necessary cycle of loss and renewal that keeps all things moving toward ever further life. The death and birth of every star and atom is this same pattern of loss and renewal, yet this pattern is invariably hidden, denied, or avoided, and therefore must be revealed by Jesus—through his passion, death, and resurrection.
.. Bonaventure’s theology is never about trying to placate a distant or angry God, earn forgiveness, or find some abstract theory of justification. He is all cosmic optimism and hope! Once we lost this kind of mysticism, Christianity became preoccupied with fear, unworthiness, and guilt much more than being included in—and delighting in—God’s positive, all-pervasive plan.
.. The problem is solved from the beginning in Franciscan theology: “Before the world was made, God chose us in Christ” (Ephesians 1:4). If more of the Church believed St. Francis and Bonaventure, they could have helped us move beyond the inherently negative notion of history being a “fall from grace.”
.. Bonaventure invited us into a positive notion of history as a slow but real emergence/evolution into ever-greater consciousness of a larger and always renewed life (“resurrection”).
For those who are willing to see, the divine self-revelation of creation as image and likeness is everywhere evident, long before Scriptures were written. God was not mute for 14 billion years. Even though Abraham didn’t have the Bible (either of the Testaments!), he and Sarah still knew God—which is true for all the Patriarchs and their families. They instead knew God by the relationship called faith, better translated as “trust in goodness.”
Faith is the other side of the coin of revelation. Faith is God’s self-exposure received and responded to trustfully. A genuine act of faith is always in response to a new disclosure. It is meant to be an ongoing dialogue of divine disclosure and human response—an ever deeper divine disclosure and an ever deeper human response—just like any human love affair. People who are incapable of vulnerability thus cannot get very far on the journey of faith. They usually substitute either religion itself or atheistic denial.