If we are born of the Spirit of God, we are the sons of grace; and so our whole life is adorned with virtues. Thereby we overcome all that is contrary to God; for St John says, Whatsoever is born of God overcometh the world. In this birth all good men are sons of God. And the Spirit of God kindles and stirs each one of them in particular to those virtues and to those good works for which he is in readiness and of which he is capable. And so they please God all in common, and each in particular, according to the measure of his love and the nobleness of his exercise; nevertheless, they do not feel established nor possessed of God, nor assured of eternal life, for they may still turn away and fall into sin. And that is why I call them rather servants and friends, than sons. But when we transcend ourselves, and become in our ascent towards God, so simple that the naked love in the height can lay hold of us, where love enfolds love, above every exercise of virtue -- that is, in our Origin, of Which we are spiritually born -- then we cease, and we and all our selfhood die in God. And in this death we become hidden sons of God, and find a new life within us: and that is eternal life And of these sons, St Paul says: You are dead, and your life is hid with Christ in God. 
Now understand, the explanation of this is as follows. In our approach to God, we must carry with us ourselves and all our works, as a perpetual sacrifice to God; and in the Presence of God, we must forsake ourselves and all our works, and, dying in love, go forth from all creatureliness into the superessential richness of God: there we shall possess God in an eternal death to ourselves. And that is why the Spirit of God says in the book of the Divine Secrets: Blessed are the dead which die in the Lord. Justly He calls them the blessed dead, for they remain eternally dead and lost to themselves in the fruitive Unity of God. And they die in love ever anew, through the indrawing transformation of that same Unity. Further, the Spirit of God says: They may rest from their labours, and their works do follow them. In the ordinary state of grace, when we are born of God into a ghostly and virtuous life, we carry our works before us, as an offering to God; but in the wayless state, where we die back into God in an eternal and blessed life, there our good works follow us, for they are one life with us. When we go towards God by means of the virtues, God dwells in us; but when we go out from ourselves and from all else, then we dwell in God. So soon as we have faith, hope and charity, we have received God, and He dwells in us with His grace, and He sends us out as His faithful servants, to keep His commandments. And He calls us in again as His secret friends, so soon as we are willing to follow His counsels; and He names us openly as His sons so soon as we live in opposition to the world. But if above all things we would taste God, and feel eternal life in ourselves, we must go forth into God with our feeling, above reason; and there we must abide, onefold, empty of ourselves, and free from images, lifted up by love into the simple bareness of our intelligence. For when we go out in love beyond and above all things, and die to all observation in ignorance and in darkness, then we are wrought and transformed through the Eternal Word, Who is the Image of the Father. In this idleness of our spirit, we receive the Incomprehensible Light, which enwraps us and penetrates us, as the air is penetrated by the light of the sun. And this Light is nothing else than a fathomless staring and seeing. What we are, that we behold; and what we behold, that we are: for our thought, our life, and our being are uplifted in simplicity, and made one with the Truth which is God. And therefore in this simple staring we are one life and one spirit with God: and this I call a contemplative life.  As soon as we cleave to God through love, we practise the better part; but when we gaze thus into our superessence, we possess God utterly. With this contemplation, there is bound up an exercise which is wayless, that is to say, a noughting of life; for, where we go forth out of ourselves into darkness and the abysmal Waylessness, there shines perpetually the simple ray of the Splendour of God, in which we are grounded, and which draws us out of ourselves into the superessence, and into the immersion of love. And with this sinking into love there is always bound up a practice of love which is wayless; for love cannot be lazy, but would search through and through and taste through and through the fathomless richness which lives in the ground of her being, and this is a hunger which cannot be appeased. But a perpetual striving after the unattainable -- this is swimming against the stream. One can neither leave it nor grasp it, neither do without it nor attain it, neither be silent on it nor speak of it, for it is above reason and understanding, and it transcends all creatures; and therefore we can never reach nor overtake it. But we should abide within ourselves: there we feel that the Spirit of God is driving us and enkindling us in this restlessness of love. And we should abide above ourselves. And then we feel that the Spirit of God is drawing us out of ourselves and burning us to nothingness in His Selfhood; that is, in the Superessential Love with which we are one, and which we possess more deeply and more widely than all else.
This possession is a simple and abysmal tasting of all good and of eternal life; and in this tasting we are swallowed up above reason and without reason, in the deep Quiet of the Godhead, which is never moved. That this is true we can only know by our own feeling, and in no other way. For how this is, or where, or what, neither reason nor practice can come to know: and therefore our ensuing exercise always remains wayless, that is, without manner. For that abysmal Good which we taste and possess, we can neither grasp nor understand; neither can we enter into it by ourselves or by means of our exercises. And so we are poor in ourselves, but rich in God; hungry and thirsty in ourselves, drunken and fulfilled in God; busy in ourselves, idle in God. And thus we shall remain throughout eternity. But without the exercise of love, we can never possess God; and whosoever thinks or feels otherwise is deceived. And thus we live wholly in God, where we possess our blessedness; and we live wholly in ourselves, where we exercise ourselves in love towards God. And though we live wholly in God and wholly in ourselves, yet it is but one life; but it is twofold and opposite according to our feeling, for poor and rich, hungry and satisfied, busy and idle, these things are wholly contrary to one another. Yet with this our highest honour is bound up, now and in eternity: for we cannot wholly become God and lose our created being, this is impossible. Did we, however, remain wholly in ourselves, sundered from God, we should be miserable and unblest. And therefore we should feel ourselves living wholly in God and wholly in ourselves; and between these two feelings we should find nothing else but the grace of God and the exercise of our love. For out of our highest feeling, the brightness of God shines into us, which teaches us truth, and moves us towards every virtue and in eternal love towards God. If we follow this brightness without pause, back into that Source from whence it comes forth, there we feel nothing but a quenching of our spirit and an irretrievable down-sinking into simple and fathomless love. Could we continue to dwell there with our simple gaze, we should always so feel it; for our immersion and transformation in God continues without ceasing in eternity, if we have gone forth from ourselves, and God is ours in the immersion of love. For if we possess God in the immersion of love -- that is, if we are lost to ourselves -- God is our own and we are His own: and we sink ourselves eternally and irretrievably in our own possession, which is God. This immersion is essential, and is closely bound up with the state of love: and so it continues whether we sleep or whether we wake, whether we know it or whether we know it not. And so it does not earn for us any new degree of reward; but it maintains us in the possession of God and of all that good which we have received. And this down-sinking is like a river, which without pause or turning back ever pours into the sea; since this is its proper resting-place. So likewise when we possess God alone, the down-sinking of our being, with the love that belongs to it flows forth, without return, into a fathomless experience which we possess, and which is our proper resting-place. Were we always simple, and could we always contemplate with the same recollection, we should always have the same experience. Now this immersion is above all virtues, and above every exercise of love; for it is nothing else than an eternal going out from ourselves, with a clear looking forward, into an otherness or difference towards which, outside ourselves, we tend as towards our blessedness. For we feel an eternal yearning toward something other than what we are ourselves. And this is the most inward and hidden distinction which we can feel between God and ourselves, and beyond it there is no difference any more. But our reason abides here with open eyes in the darkness, that is, in an abysmal ignorance; and in this darkness, the abysmal splendour remains covered and hidden from us, for its overwhelming unfathomableness blinds our reason. But it enwraps us in simplicity, and transforms us through its selfhood: and thus we are brought forth by God, out of our selfhood, into the immersion of love, in which we possess blessedness, and are one with God.
When we are thus made one with God, there abides within us a quickening knowledge and an active love; for without our own knowledge, we cannot possess God; and without the practice of love, we cannot be united with God, nor remain one with Him. For if we could be blessed without our knowledge, then a stone, which has no knowledge, could also be blessed. Were I lord over all the world and knew it not, how would it profit me? And therefore we shall ever know and feel that we taste and possess; and this is testified by Christ Himself, where He speaks thus of us to His Father: This, he says, is life eternal, that they should know Thee, the only true God, and Jesus Christ, Whom Thou hast sent. And by this you may understand that our eternal life consists in knowledge with discernment.
 This "death in God" or total self-loss in the Divine Abyss was one of the favourite doctrines of the Friends of God, with whom Ruysbroeck appears to have been closely connected. Thus Tauler says-- "Everything depends on this: a fathomless sinking into a fathomless nothingness. . . . The Heavenly Father says, Thou shalt call Me Father, and shalt never cease to enter in; entering ever further, ever nearer, so as to sink ever deeper into an unknown and unnamed Abyss, and, above all ways, images and forms, above an powers, to lose thyself, deny thyself, and even unform thyself.' In this lost state, nothing is seen but a ground which rests upon itself: everywhere one being, one life. Thus, man may say, he becomes without knowledge, without love, without feeling. But this does not come from our natural qualities; but from the transformation of the created spirit by the Spirit of God, in the fathomless self-immersion of the created spirit, and its fathomless resignation." (Sermon on St Matthew.)  Compare St Augustine-- "In this seeing and beholding of Truth, which is the seventh and last stage of the soul (and not indeed a stage but a habitation to which she attains by these stages), what shall I say of the joys, of the fruition of the Supreme and True Good, of the perfect peace and breath of Eternity. (De Quantitate Animae, cap. 33.)
 Compare St Augustine-- "In this seeing and beholding of Truth, which is the seventh and last stage of the soul (and not indeed a stage but a habitation to which she attains by these stages), what shall I say of the joys, of the fruition of the Supreme and True Good, of the perfect peace and breath of Eternity. (De Quantitate Animae, cap. 33.)