Within the mystical journey, spoliation is considered the preparatory phase for the path towards union with God. This ascetic practice involves the believer progressively severing attachments to worldly things, thereby creating an unobstructed path towards encountering God. To achieve this union, one must shed all dependence on created things; such mortification paves the way for divine connection. The mystic's self-renunciation is characterised by both active and passive dimensions. On the one hand, the mystic actively strives to detach from created things and tirelessly practices virtues. On the other hand, the mystic becomes increasingly receptive to God's transformative action, fostering a deepening sense of humility. This process constitutes a genuine ascent – a path of renunciation and self-denial – that underpins the mystical experience. Through this self-purification from worldly influences and carnal desires, the believer fosters a greater receptivity to the action of the Creator in their life. Ultimately, this purification enhances the sensitivity of both the believer's physical and spiritual faculties to the influence of divine grace.

Mystics speak of spoliation as a breaking of ties with created things and the exclusive search for God. The history of Christian spirituality is rich in different nuances concerning the path of spoliation. For example, in the early centuries of Christianity, martyrdom was the highest form of spoliation. Subsequently, the ascetic existence of virgins and monks exemplified self-renunciation, undertaken solely for the purpose of receiving Christ. During the Medieval period, Saint Francis of Assisi and the proponents of the Mendicant Orders exemplified the possibility of complete renunciation in devoted service to Christ and the singular pursuit of His embrace. Therefore, the disciplines of both virginity and poverty become readily comprehensible as invaluable tools for achieving a complete spoliation. Through such practices, the individual prepares himself to receive the divine presence and its transformative influence. The yearning for mystical union with the Divine compels the individual onto a path of poverty. This path demands a deliberate detachment from material and intellectual possessions. From poverty, the believer passes to freedom, which is its logical consequence St. Francis de Sales' theological framework establishes poverty and self-denial as cornerstones. By embracing these principles, one creates an inner sanctuary for the exclusive presence and working of God. Mortification becomes a potent instrument facilitating both human and Christian flourishing. The disciple of Christ is called to this practice as a path to genuine liberation. Mortification, far from mere masochism, serves as a path to authentic human flourishing. It reorients the individual towards the Divine and fosters an embrace of virtue, shielding them from the consequences of negative inclinations. This practice finds its context within the framework of the ascetical ascent, a path by which one aspires to participate in the Paschal Mystery of Christ, ultimately culminating in a genuine Christian journey and union with God.