I have not met a person in the Unitive State. I did see and touch St. John Paul II, but to my knowledge, he was not yet in the Unitive State.
All Christians in Baptism are given the Indwelling of the Holy Spirit, a state which is altered when one commits mortal sin.
Those in mortal sin no longer walk in love or towards love.
Some people may have met such a person who walks in love. Garrigou-Lagrange sites several signs of a person who is in the Unitive State. Here is the section of his book which deal with these:
THE SIGNS OF THE INDWELLING OF THE BLESSED TRINITY IN THE PURIFIED SOUL
The signs of this indwelling are set forth at length by St. Thomas in the Contra Gentes,(14) and more briefly in the Summa theologica (15) where he asks whether a man can know if he is in the state of grace. Without having absolute certitude that he has grace, he has signs which enable him, for example, to approach the Holy Table without fear of making a sacrilegious Communion.
The principal signs of the state of grace, in ascending gradation, are the following.
The first sign is the testimony of a good conscience, in the sense that he is not conscious of any mortal sin. This is the fundamental sign, presupposed by the following signs which confirm it.
A second sign is joy in hearing the word of God preached, not only for the sake of hearing it, but to put it into practice. This may be observed in several countries where there is preserved, together with a simple life, a great Christian faith which leads the faithful to listen willingly to their pastor when he explains the great truths of the Gospel.
A third sign, confirming the preceding ones, is the relish of divine wisdom, which leads a man to read the Gospel privately, to seek in it the spirit under the letter, to nourish his soul with it, even when it deals with the mystery of the cross and with the cross he must bear every day.
A fourth sign is the inclination leading the soul to converse intimately with God, and faithfully to resume this conversation when it has been interrupted. We cannot repeat too often that every man carries on an intimate conversation with himself, which, at times, is not good. True interior life begins, as we have often pointed out, when this intimate conversation is no longer only with self, but with God. St. Thomas says: "Friendship inclines a man to wish to converse with his friend. The conversation of man with God is made through the contemplation of God, according to these words of St. Paul: 'Our conversation is in heaven' (Phil. 3: 20). And as the Holy Ghost gives us the love of God, He also inclines us to contemplate Him. That is why the Apostle also says: 'But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord'" (II Cor. 3: 18).(16)
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A fifth sign is to rejoice in God, fully consenting to His will even in adversity. Sometimes in the midst of dejection there is given us a pure and lofty joy which dissipates all sadness. This is a great sign of the Lord's visit. Moreover, Jesus, in promising the Holy Ghost, called Him the Paraclete, or Comforter. And normally we rejoice so much the more in the Lord as we more perfectly fulfill His precepts, for by so doing we form increasingly one sole heart with Him.
A sixth sign is found in the liberty of the children of God. On this subject, St. Thomas writes: "The children of God are led by the Holy Ghost, not like slaves, but like free creatures. . . . The Holy Ghost, in fact, makes us act by inclining our free will to will, for He gives us to love God and inclines us to act for love of Him and not through fear in a servile manner. That is why St. Paul tells us: 'You have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father). For the Spirit Himself giveth testimony to our spirit, that we are the sons of God.' (19) The Apostle also says: 'Where the Spirit of the Lord is, there is liberty' (II Cor. 3: 17, deliverance from the slavery of sin, and 'If by the Spirit you mortify the deeds [and affections] of the flesh, you shall live' (Rom. 8: 13)'" (20) This is truly the deliverance or the holy liberty of the children of God, who reign with Him over inordinate desires, the spirit of the world, and the spirit of evil.
Lastly, a seventh sign of the indwelling of the Blessed Trinity in the soul, according to St. Thomas,(21) is that the person speaks of God out of the abundance of his heart. In this sense is realized what the holy doctor says elsewhere: "Preaching should spring from the plenitude of the contemplation of the mysteries of faith." (22) Thus, from Pentecost on, St. Peter and the apostles preached the mystery of the redemption; so too, St. Stephen, the first martyr, preached before being stoned; and likewise St. Dominic, who knew how to speak only with God or of God. Thus the Holy Ghost appears increasingly as a source of ever new graces, an unexhausted and inexhaustible source, "the source of living water springing up into life eternal," the source of light and love.
He is, as the saints say, our consolation in the sorrows of exile. A great hope is left to us in the present world crisis, for the hand of the Lord is not shortened. The numerous saints recently canonized evidence the fact that God is always rich in mercy. These saints who are His great servants, furnish us with magnificent, and often imitable, examples of faith, hope, and love. Proof of this statement is found in the lives of St. Teresa of the Child Jesus, St. Gemma Galgani, St. John Bosco, St. Joseph Cottolengo, Blessed Anthony Mary Claret, St. Catherine Laboure, St. Louise de Marillac, St. Conrad of Parzham, the humble Capuchin lay brother in whom are so admirably fulfilled our Savior's words: "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones" (Matt. 11:25).
to be continued....
