Chapter Eight: Nine Steps on the Golden Staircase

The first seven chapters lay the foundation for the second part of this book, a practical guide that offers reflections and prayers to aid you in ascending the metaphorical “golden staircase” toward the highest height of holiness in this life and glory in the next. First, we explored the universal human desire for happiness and our often misguided efforts to fulfill this yearning. We then shifted our focus to the fulfillment of every soul’s deepest longings: Heaven as it is now, exemplified by the Blessed Virgin Mary’s experience of the Beatific Vision, and her Queenship to come in the New Heaven and new Earth. Next, we examined the Celestial Hierarchy of the nine choirs of angels and teachings from the saints and mystics on our participation in this heavenly Hierarchy. We concluded with an exploration of traditional mystical theology—the Purgative, Illuminative, and Unitive Ways—alongside an understanding of human nature, grace, and merit that equips us with a comprehensive understanding of our vocation to reach the highest height of holiness, Seraphic Glory.

With that foundation laid, we now turn to the metaphorical and speculative ninefold steps. Ultimately, every human journey will be as unique as each person. Only God could write the book of spiritual progress tailored to each human soul. However, for those who seek perfection and are serious about climbing that ascending journey, it is useful to have a general guide that offers insights along the way that are common to all.

The great spiritual writers provide that general guidance in their unique ways; this chapter is an attempt to compile that wisdom into a united whole, correlating it with a threefold division of the traditional three ways, resulting in nine steps on the journey. Below is the structure we will use:

Purgative Way:
Step One—Beginning Purgation (Guardian Angels)
Step Two—Proficient Purgation (Archangels)
Step Three—Perfect Purgation (Virtues)

Illuminative Way:
Step Four—Beginning Illumination (Powers)
Step Five—Proficient Illumination (Principalities)
Step Six—Perfect Illumination (Dominions)

Unitive Way:
Step Seven—Beginning Union (Thrones)
Step Eight—Proficient Union (Cherubim)
Step Nine—Perfect Union (Seraphim)

This synthesis and speculative approach is meant as a source of reflection and prayer as you strive to grow in greater conformity to Christ.

In Chapter Six, a summary of the mystical theology of Saints John of the Cross and Teresa of Ávila were outlined and Saint Bonaventure was covered in both Chapters Five and Six. Because each saint describes the same mystical journey toward holiness in unique ways, using different language and imagery, we can speculatively align their teachings with our metaphorical golden staircase. This chapter attempts to do so using the following mystical theologies previously covered:

1. Saint John of the Cross’ Ascent to Mount Carmel, Dark Night of the Soul, Spiritual Canticle, and Living Flame of Love;
2. The seven interior dwelling places of Saint Teresa of Ávila’s The Interior Castle;
3. Saint Bonaventure’s nine words that are associated with the nine steps found in Chapter Three of The Journey of the Mind into God, as well as his slightly more detailed explanation of those nine steps in The Triple Way.

Step One—Beginning Purgation

Given that Guardian Angels figuratively stand on “Step One” of the Golden Staircase, what can we learn from their mission and nature regarding those of us who stand with them in this life? Like the Guardian Angels, those on the first step are invited by God to turn their eyes toward their own souls and their own needs. When souls enter the Purgative Way—beginning purgation—they are like a small flame. They have just been ignited with grace and have begun to shine, but could easily be extinguished. Therefore, they need to learn from their Guardian Angels and focus intently upon themselves. This must not be a selfish focus, but a loving one, in imitation of their Guardian Angels, expressing a deep concern for their own spiritual growth. The newfound faith must be protected and nourished.

As these newly converted souls discover the Gospel for the first time or return to a state of grace after a fall into mortal sin, they move from complete darkness into a newfound light. Grace begins to live in them, and they begin to see their sins—albeit in a limited way—and resolve to turn from those sins.

When souls ascend to this step, they realize that daily prayer is necessary. Without daily prayer, they are not loving God and are therefore incapable of loving others with charity and sacrificial love. There is often much baggage to shed when one first steps into a life of grace. If there have been years of selfish living, habits were formed that have resulted in many disordered attachments. As conversion begins, the person becomes aware of this selfishness and other sins and becomes humbled—perhaps overwhelmed—by the daunting task ahead. The initial small flame of faith must grow so that divine hope will grow. That hope will compel the person to grow in love of God and others.

Those on this first step are best encouraged not to look too far ahead to what God might want of them. They must protect their newfound faith, read the Bible, pray each day, and pay attention to new inspirations that come from meditating on the Scriptures and listening to God. These souls must take one small step at a time, moving forward and avoiding falling backward. Only by humbly embracing a purifying honesty will these souls be able to take responsibility for the sinful actions they have committed and make amends for them. Too often, within these new converts, “love” is something that feels good, which is only the emotion of love and is very unreliable as a guide. True love—charity or sacrificial love—will purify. That purification is painful to the disordered sensory appetites, but the purification must be chosen. Hence, the transition from living by purely emotional love to sacrificial love must begin, meaning purification or purgation must begin.

The mysteries of Christ’s life that we will reflect upon in association with this first step are found in the Joyful Mysteries of the Rosary. In the Annunciation, we ponder Gabriel revealing divine mysteries to the Blessed Virgin Mary. Christ must be conceived in our hearts as we receive the Gospel message. We must then bring that new faith to others, as our Blessed Mother perfectly modeled when she visited her cousin Elizabeth. The birth of Christ within our lives will be the beginning of His manifestation in our charity toward God and others. This is then strengthened when we dedicate ourselves to God’s service, as Jesus was dedicated in the Temple. Finally, when Jesus was twelve, He modeled for us that we must grow in wisdom before God, enter the Temple of our churches for divine worship, and engage others in matters of faith. As this takes place in the beginner’s soul, grave sins begin to be confronted and newly acquired wisdom enables a facing of sinful habits with humility and hope.

Aligning Saints John, Teresa, and Bonaventure: Saint John of the Cross presumes this stage of spiritual growth and does not make it a primary focus in his writings, but begins in later spiritual development. 

The teachings found in the First Dwelling Places, as described by Saint Teresa of Ávila, do provide guidance at this level of spiritual development. She explains that the soul in these first Dwelling Places becomes aware of serious sin, repents, and firmly resolves to avoid it. Humility is essential in this first stage so one can honestly examine his life and grow in self-knowledge. Remember that Saint Teresa stressed the importance of prayer and meditation in order to enter the castle of one’s own soul. With all that can distract the soul, it is necessary to set aside time for prayer when the soul pours itself out to God. Although the soul enters the castle in this very first step, many of its sinful habits accompany it inside. However, the journey has begun.

Once inside the castle of one’s own soul, the person begins growing in humility, the result of increased self-knowledge. Satan and the demons are horrified that the soul is trying to slip away and so attack the soul in every way possible. Meanwhile, the soul continues trying to unite with God by recognizing his own sins and struggling to defeat them.

Saint Bonaventure assigns “announcing” to this stage—the initial stage of accepting the Gospel, repenting, and turning to God’s mercy. As the angels’ humility and lowliness are embraced, the soul first realizes the gravity of its sins, trembles in the face of judgment, and begins to invoke Truth through heartfelt sighs and prayers.

Step Two—Proficient Purgation

The Archangels stand on “Step Two” of the Golden Staircase. God invites those on the second step to turn their eyes to divine mysteries in a more intense way. They continue to look at themselves, but do so more fully in the light of divine revelation. The flame of faith grows, which increases spiritual hope and charity. As a fuller revelation of the Gospel is received, these souls are strengthened and are less likely to return to serious sins.

The Archangels announce the divine mysteries as modeled by Gabriel. They lead and heal as modeled by Raphael. And they protect us from the evil one as modeled by Michael. Therefore, this second step is one in which divine mysteries are understood, interior healing is experienced, and protection from serious sins and temptations takes place. 

When souls ascend to the second step, their faith grows through perseverance in prayer and meditation on the Word of God. As an understanding of God’s promises increases, hope in those promises also increases, resulting in greater charity. As daily prayer increases, especially meditation, these souls begin to take their identity more fully in Christ and not in their past sins. Lingering guilt and shame give way to filial trust in God. The moral life grows stronger as these souls become more obedient to God’s will. An interest in the Gospel and Christ’s teachings develops, resulting in spiritual sweetness and sensory consolations. Battles take place within the imagination as the demons tempt these souls to return to past sensory sins, but grace intermingles with the prayer of meditation to better order the imagination. The will is strengthened in virtue and becomes committed to God’s will as the imagination and intellect place divine Truth before it, resulting in an increase in charity.

On this step, souls benefit greatly from penance and every form of voluntary mortification, strengthening them in the spiritual battle against concupiscence. Grace and prayer also lead these souls to a discovery of the riches of the Mass in a deeper way. Time in adoration and prayer before the Blessed Sacrament results in a fuller and more active participation in the Mass, which bears abundant fruit. The Eucharist provides the nourishment necessary to respond to the many Truths of the Gospel that these souls discover on this step. Firm in spirit as they progress through this stage, they begin to understand that they must become more selfless and sacrificial so as to more fully live in and with Christ Who gave His life for us all. This realization leads these souls to turn from themselves to others, seeking out ways to become messengers of the Gospel and missionaries of God’s charity.

The mysteries of Christ’s life that we will reflect upon in association with this second step are the Luminous Mysteries of the Rosary. In Christ’s Baptism, these souls recognize the ongoing and transformative power of their own baptisms by which they became sons or daughters of God, in Christ. They enter the desert with Christ and do battle with the evil one, striving to overcome sin. As they progress, they emerge victorious along the way. The message of the Wedding Feast of Cana teaches these souls that, just as ordinary water was transformed into the best of wine, so their ordinary lives must be transformed into superabundant charity. This is accomplished by heeding the words of our Blessed Mother, “Do whatever He tells you.” The mystery of the Proclamation of the Gospel and Call to Repentance reveals to these souls the importance of the Gospels and leads them to a profound love for all that Jesus taught during His public ministry. The Transfiguration is experienced through “mountain-top” experiences in prayer by which sensory consolations encourage these souls to persevere and give them a glimpse of God’s hidden glory and transcendence as they prepare to face crosses in their lives. Finally, the Institution of the Eucharist leads these souls to the Blessed Sacrament being instituted more fully in their lives through adoration and active fruitful participation in the Mass.

Aligning Saints John, Teresa, and Bonaventure: As was also the case with Step One, Saint John of the Cross presumes this stage of spiritual growth and does not make it a primary focus in his writings, but begins in later spiritual development which will be described in Step Three.

The lessons Saint Teresa of Ávila teaches in the Second Dwelling Places add insights to the reflections on this second step. Recall that as the soul journeys deeper into itself, a gentle perseverance in prayer, especially meditation, results in an increase in virtue. God permits the great trials that occur in these mansions in order to purify the soul and free it from habitual sins. Guidance and good spiritual companions assist the soul. Aware that God dwells within the soul, the person meditates and begins praying with active recollection, freely entering the soul in the search for God.

Saint Bonaventure assigned “declaring” to this stage during which, by prayer and meditation, the Gospel is more fully revealed to the receptive soul through prayer and meditation. Divine revelation transmitted by the Archangels leads the soul to become aware of the damage it has caused by sin, not only to itself but also to Christ and others. Repentance is embraced through weeping over one’s sins and by more intentionally turning to the Scriptures to understand Christ’s offer of forgiveness and salvation.

Step Three—Perfect Purgation

The Virtues stand on “Step Three” of the Golden Staircase. God invites those on the third step to begin a profound interior purification of all sinful habits—vice— and every attachment to sin by an increase in all of the virtues. These souls look less at themselves and more at God. Their newfound understanding of the Gospel, attained in Step Two, results in a deepening hope in God’s promise to cleanse and strengthen them, conforming them to a selfless and sacrificial life that Christ lived and modeled for us.

The choir of the Virtues is believed to be responsible for the governance of the physical world, which may include our bodies. As the Virtues exercise their ministry on the souls on the third step, these souls begin to experience a new ordering of their physical parts of their human nature. Desires and emotions, which are tied to the bodily appetites, are more fully brought under the control of grace by the infusion of virtues. A newfound freedom is experienced as concupiscence of the flesh begins to be confronted and overcome.

When souls ascend to the third step, they do so because they recognize the immeasurable value of sacrificial love. Though their initial discovery of the Gospel and their deepening meditation on the Word of God remains a solid foundation, these souls see they must go further, choosing to lay down their lives in accord with God’s will for their good and the good of others. 

On this step, souls are invited to confront the Cross. They must decide. Do they want to hold onto spiritual sweetness and good feelings that come from serving God, or are they willing to die with Christ and enter into a spiritual purification of their senses so that they are more free to love with the charity in Jesus’ Sacred Heart? The disorders within their emotions and desires come to the forefront, and a realization emerges that a purer faith must override those disorders.

Souls benefit greatly from an increase in the penances already begun because a more purifying spiritual battle is beginning. These persons deepen their meditation on the mysteries of the Cross, practice interior recollection throughout the day, and realize that the Most Holy Eucharist is the most necessary food for the soul.

The mysteries of Christ’s life that we will reflect upon in association with this third step are the first three Sorrowful Mysteries of the Rosary. In the Agony of the Garden, these souls are invited to join Jesus for His “hour” of prayer and complete surrender to the will of the Father. Sensory distaste and dislike for sacrifice must be confronted and overcome, saying with our Lord, “Not my will but Yours be done!” These souls must make conscious choices to choose God’s will over their own, rejecting all fears and aversions toward sacrifice. Prayer stirs love for the Cross and enables these souls to understand its value so as to choose it. In the Scourging at the Pillar, Jesus revealed the consequences of making such a choice and modeled for us the way to react to those consequences. We must freely and charitably accept all sufferings with love. We must exchange charity for sins committed against us. We must show mercy in the face of hate and misunderstanding, and acceptance of interior suffering—such as dryness in prayer. In the Crowning with Thorns, Jesus reveals to us that we will only share in His Kingship when we behold Him as our King, choosing to follow His example. Humility must greatly increase as all pride is destroyed. Our eyes must turn from our own sufferings and experience of injustice by actively loving God and all people, regardless of who they are or how they treat us.

Aligning Saints John, Teresa, and Bonaventure: Lessons from Saint John of the Cross on the Active Night of the Senses are especially applicable, during which the soul actively chooses to enter the first “Dark Night.”

This stage parallels Saint Teresa of Ávila’s Third Dwelling Places in which the soul could be described as beautifully ordered by love, while experiencing the beginning of spiritual dryness. The person is invited, like the rich young man in the Gospel, to detach from everything in life except God and His divine will. In describing her Third Dwelling Places, Saint Teresa discusses the importance of allowing natural prudence to give way to supernatural direction.

Additionally, a person begins to have newly infused spiritual fortitude, choosing to live in a selfless and sacrificial way. Supernatural temperance also increases as the soul begins to see its fleshly and worldly attachments more clearly, actively rejecting them as the person places his hope in Christ and His will. Justice drives the soul to give God glory, which is His right and our duty, and the Cross is understood and chosen as the pathway to God’s greater glory.

Saint Bonaventure assigns “leading” to this stage during which the soul is led away from all sin and into a life of virtue. The soul fights against the enticements of sin and the evil one, embracing virtue through active resistance against sin, desiring martyrdom on account of the reward, and showing a willingness to endure suffering for faith that purifies and strengthens the soul. The person also becomes mission-oriented and burns with a desire to share the Gospel and save souls by God’s grace.

Step Four—Beginning Illumination

The Powers stand on “Step Four” of the Golden Staircase. Those on the fourth step consent to God’s invitation to complete their interior purification of all sinful habits and every attachment to sin through an infused purgation that God initiates, and with which the soul cooperates. These souls look completely to God while on this step. Their surrender to and acceptance of the Cross on Step Three results in a supernatural act by God in their lives. Though the spiritual battle continues by an ongoing act of the will, grace within the soul grows to such a degree that the person sees God doing that which is humanly impossible. Such an awareness leads to profound humility, which opens the door to more grace and greater interior transformation.

The angelic choir of the Powers is made up of warrior angels. They do battle within human souls and within the cosmos. Just as the Virtues govern the physical world, the Powers fight against disorders within the physical world, including within our bodily appetites. When severe temptations come to those standing on this fourth step, the Powers readily engage in spiritual battle for us, exercising their angelic powers to assist us as grace enables us to overcome the remnants of sin and demonic attacks that seek to keep us from progressing.

When souls ascend to the fourth step, they are fully empowered to live a life of sacrificial love. This is not on account of their own strength, but is the result of a passively infused grace that compels souls to lay their lives down for others in accord with God’s will. There is no hesitancy in this sacrificial love, despite the profound depth of interior purification taking place. 

Souls have made up their minds to die with Christ and do so with supernatural strength. They are aware of their lingering sensory attachments and long for God to purify them more fully so that they can rise with Him once fully crucified with Him. The infused contemplation these souls receive leaves them deeply humbled as they see that what is happening to them is far above their own power. God and God alone is able to accomplish the purification they are going through; these souls recognize that fact, which leaves them with a new level of humility by which they recognize their complete dependence upon God’s grace. The soul’s only duty is to consent to what God initiates and completes within.

The mysteries of Christ’s life that we will reflect upon in association with this fourth step are the fourth and fifth Sorrowful Mysteries of the Rosary. In the Carrying of the Cross, Jesus took up His cross freely. In doing so, He modeled how we are to approach the Cross and enabled us to do so in our lives. Divine strength compels us to freely and wholeheartedly go to Calvary to lay our lives down out of love. During His three hours on the Cross, Jesus spoke “Seven Last Words,” His seven last statements. These statements recorded in Scripture reveal deep mysteries to us on how to fully imitate Christ’s Sacrifice. By imitating Him and incorporating those words into our lives, which is only accomplished by grace, we transition from the Cross to the Resurrection in our spiritual lives.

Aligning Saints John, Teresa, and Bonaventure: Saint John of the Cross highlights this spiritual battle. He explains that, during the Passive Night of the Senses, God permits a final test through trials and tribulations so that the soul can overcome them by His grace. It might be that the beginner on the first three steps encounters temptations from the lower, and therefore, less powerful demons. If that is so, then we can speculate that when these demons see the soul’s progress and entrance into the Illuminative Way, their envy leads them to call upon more powerful demons to afflict the soul in one final attempt to thwart its progress. Saint John explains that there are many types of evil spirits that might tempt the holy souls who enter the Illuminative Way, but he mentions three—the spirits of fornication, blasphemy, and confusion. Saint John says that the demonic spirit of confusion is the most painful to endure because it inflicts an almost unbearable scrupulosity on the soul. Thus, it is important to know that severe temptations in this stage are normal. God permits them so that we can overcome them and experience a thorough purification that will help us enter into the spiritual battle and rely upon the Powers of Heaven to overcome the powers of hell.

Saint Teresa of Ávila’s descriptions of the fourth mansion offer insight into this stage. Here, souls embark on a journey through the interior world of infused prayer, transitioning from the spiritual sweetness of meditation and active recollection experienced in the first three mansions to a more profound, purely spiritual form of prayer. This new phase is characterized by passive recollection and the “prayer of quiet,” where God directly draws the soul into a restful state of silent love, fostering a deep spiritual love that motivates the soul to live in a way that pleases God, avoids sin, and ardently supports the growth and glory of the Church. As individuals progress through these stages, they achieve a clearer self-understanding and humility, guided by the taming of their imagination through infused prayer, aligning closer to how God perceives their soul.

Saint Bonaventure states that the soul is stamped with “regulating” on this step, during which order is imposed upon the soul by the elimination of all sinful habits. This happens when the soul more clearly considers Who it is Who suffered for sin by acknowledging Christ’s divinity united with His humanity, leading to compassion and love of God. The Powers, who maintain the cosmic order through spiritual warfare, lead the soul to see Christ’s human sufferings more clearly and to see the great spiritual value transmitted through that suffering.

Step Five—Proficient Illumination

The Principalities stand on “Step Five” of the Golden Staircase. God invites those on the fifth step to rise to new life with Christ, experiencing a life of extraordinary illumination. These souls look no longer at themselves or the crosses they carry, but turn their eyes to others and the world as a whole, acting as powerful instruments of God’s Truth and mercy. The prayer of those on this step is that of habitual contemplation, which accompanies them throughout the day. They remain continuously recollected and attentive to God’s inspirations and influence large numbers of people.

The Principalities are powerful angels who are entrusted with the care of large groupings of people. They direct the lower angels as a colonel commands a brigade or regiment. Similarly, those on the fifth step exercise great spiritual authority in this world and, by their intercession, win many graces for those who are entrusted to their governance.

When souls ascend to the fifth step, they are truly living a new life in Christ. The sacrifice of their lives has been made, and they now manifest the fruit of that sacrifice by living habitually in contemplation. They are powerful intercessors and instruments of God’s grace and enforcers of His divine will within the world, especially among their families and communities.

Souls become completely other-focused. Interior sensory attachments have been purified, and these souls become beacons of God’s charity. Their awareness of God’s activity in their lives and in the lives of others through them keeps them humble, as they are fully aware that it is Christ living in them Who is the source of all the good they do.

The mystery of Christ’s life that we will reflect upon in association with this fifth step is the first Glorious Mystery of the Rosary—the Resurrection. Though these holy souls do not share in Christ’s resurrected body, they do experience the Resurrection within their spirit in extraordinary ways. It is this new life in Christ that also orders their fallen human nature, keeping their imaginations and appetites in order.

Aligning Saints John, Teresa, and Bonaventure: In the teachings of Saint John of the Cross, this step can be associated with the center of the Illuminative stage. The Dark Night of the Senses is completed, but the Dark Night of the Spirit is yet to be achieved. In the teachings of Saint Teresa of Ávila, we can find insight into this stage in her descriptions of the fifth dwelling places where the Prayer of Quiet becomes the norm and the Prayer of Union begins with short intervals of time.

This prayer is beyond freedom from sin; it’s a form of earthly death by which the spirit is transported to be with God as a foretaste of what is to come in habitual Mystical Marriage, and ultimately in Seraphic Glory. Though the soul remains engaged in the world, these moments of union begin to teach the soul about all that awaits it. These sacred moments of union illumine the mind in ways that are beyond conceptually acquired knowledge. Earthly images do not suffice to articulate the mysteries that begin to be communicated to the soul at this stage.

At the end of the Fifth Dwelling Places, Saint Teresa of Ávila explains that as the soul shares in the Prayer of Union, courtship takes place. This courtship takes place in secret meetings between the soul and the Beloved. The divine proposal is offered and accepted.

Saint Bonaventure assigns “enforcing” to this step because a harmonious interior order is established within the soul and sin has lost its attraction. The soul considers more clearly how great is the One Who suffered and why He suffered, leading to trust and gratitude for the gift of salvation. This trust acknowledges the governing authority and strength of the Principalities, leading to gratitude for God’s power to save.

Step Six—Perfect Illumination

The Dominions stand on “Step Six” of the Golden Staircase. Those who stand with them on the sixth step could be those who have been described as mystically leaving this world through prayer and beginning to enjoy God through moments of supernatural ecstasy and rapture. Though they continue to be beacons of light to the world, they also become more contemplative, turning heavenward with greater intensity, receiving from the higher choirs of angels a clearer gift of divine light.

Saint Bernard of Clairvaux says that the “Dominions tower above the aforesaid orders to such a height that in comparison of these all the rest appear to be administrative spirits, and that to the Dominions, as it were to their masters, the Principalities account for their commands, the Powers for their defenses, the Virtues for their operations, the Archangels for their revelations, the Angels for their care and foresight” (Treatise on Consideration, Book V, Chapter IV). Thus, those who ascend to the sixth step in this life “tower above” in the sense that they begin to probe divine mysteries that are beyond all categories of human language and concepts. They begin to know and understand God and His will in ways that cannot be explained, and act as powerful instruments by which others are inspired and act.

When souls ascend to the sixth step, they turn more fully toward divine contemplation. Freed from all earthly attachments and habitual sins, these holy souls hear God calling them higher, into a more intense transformation. They begin to gaze heavenward more completely, desiring a final and purely spiritual purification. They realize that all earthly concepts of God no longer suffice and long for the most direct knowledge of God so that their love for God becomes perfect.

Though these holy souls remain apostolic and deeply concerned about the salvation of every soul, they also become even more contemplative, realizing there is so much more. They long to depart from this life and be with God, and they begin to do so through moments of transforming prayer that remain with them throughout their days. Their holiness and profound depth of union with God inspires many others. As the Dominions direct the lower choirs of angels, we can speculate that those humans who achieve this level of holiness analogously inspire and direct many others by their inspiration and mediation. 

The mystery of Christ’s life that we will reflect upon in association with this sixth step is the second Glorious Mystery of the Rosary—the Ascension. As the Apostles gathered with our Lord on the mountain outside the city of Jerusalem, Jesus gave them their final commission, promised to send the Holy Spirit, and then ascended, body and soul, into Heaven. As the Apostles gazed heavenward, they modeled the constant disposition of the holy souls on the sixth step—they gaze no longer at our Lord on Earth, but seek Him in Heaven. Jesus’ final commission, given to His disciples, also becomes the mission of those who stand on this sixth step. As the Dominions direct the lower choirs, and as Jesus commissioned the disciples prior to His Ascension, so these holy souls share in our Lord’s ongoing act of commissioning others by acting as fruitful instruments of God’s will and grace.

Aligning Saints John, Teresa, and Bonaventure: By associating the human journey with the Dominions, we ponder the spiritual journey that takes place in the perfection of the Illuminative Way, or the perfection of the proficient. Saint John of the Cross describes the Active Night of the Spirit in this upper stage of the Illuminative Way in which the soul begins to actively strive for a complete purification and transformation of its intellect, memory, and will by a greater reception of the infused virtues of faith, hope, and charity.

In the sixth Dwelling Places, Saint Teresa of Ávila explains that the “delicate piercings” arising from the soul’s “inmost depths” passively purge the soul in ways that it doesn’t even understand. Additionally, various contemplative graces are received in the form of interior ecstasies, raptures, trances, and intellectual visions. Finally, she explains that the soul receives a “fiery dart” which leads from courtship to Betrothal.

Saint Bonaventure assigns “commanding” to this stage. As the Dominions exercise exceptional authority, so also the soul is governed by divine grace, and in turn shares in God’s divine governance. As a result, that grace purifies the soul in ways beyond mere freedom from sin and begins to prepare it for the highest communications of God’s authority, truth, and love. These souls do not forget about Christ’s sufferings. In an elevated way, they consider both the manner and intensity of Christ’s suffering, leading to hope and a deeper commitment to follow Him.

Introduction to Steps Seven through Nine

Before proceeding to our speculative reflection on the metaphorical steps seven through nine, we need to understand the language we will use. The “language” that best depicts these steps is found in an understanding of the full outpouring of the Holy Spirit at Pentecost. Specifically, the supernatural Gifts of the Holy Spirit are bestowed in their fullness, perfecting the natural virtues. Additionally, the Gifts of the Spirit perfect the theological virtues of faith, hope, and charity. Because Steps Seven through Nine are so closely interconnected with the Gifts of the Holy Spirit, the natural virtues, and the theological virtues, it is helpful to review the virtues and gifts and to see how the gifts perfect the virtues. This summary outline can then be referred to while reading steps seven through nine.

Natural Virtues:

Natural virtues are part of our human nature and can be attained and developed by human effort. Though there are numerous natural virtues, they all fall under four main categories, called Cardinal Virtues. The four Cardinal Virtues are listed below in italics. Some of the virtues associated with the Cardinal Virtues are listed as examples and named in parentheses. 

• Prudence: An act of practical reason that helps discern our authentic good in every circumstance and choose the right means of achieving that good. Examples: Offering good counsel and deliberating well (euboulia), having good judgment in everyday matters (synesis), and having good judgment in exceptional circumstances (gnome).
• Justice: A constant and firm disposition to give God and one’s neighbor their due. Examples: Giving God worship and devotion (religion); honoring parents, country, elders, and civil authorities (piety); returning kindness and gratitude for a kindness received (gratitude); seeking proper punishment for wrongdoing and amendment for injustice (vindication); pursuing honesty (truthfulness); being friendly and affable with others (friendliness); using one’s wealth generously and fairly (liberality); and the ability to adjust justice in particular situations for the sake of a higher good (equity).
• Fortitude: Provides strength in the face of difficulties and steadfastness in the pursuit of the good. Examples: Aspiring to do great things (magnanimity), acting nobly (magnificence), enduring suffering (patience), and persevering through every difficulty (perseverance).
• Temperance: Moderates our attraction to sensory pleasures and establishes a balance in our use of created goods. Temperance also includes various sub-virtues that help regulate different aspects of human behavior and desires. Examples: Moderation in food, drink, and sexual desires (continence, sobriety, and chastity); mitigates the passion of anger (meekness) and moderates external punishment caused by anger (clemency); physical appearance (modesty); estimation of one’s own worth (humility); proper pursuit of knowledge (studiousness); and balance in recreation and humor (eutrapelia).

Theological Virtues:

These three virtues are beyond one’s natural ability and fully rely upon grace. We grow in these virtues when we cooperate with God’s grace, forming spiritual habits.

• Faith: A supernatural knowledge by which one is enabled to believe in God and all that He has revealed. Faith resides in the intellect.
• Hope: A supernatural desire and expectation of God’s promises. Faith reveals God and His will to the soul. Hope, which resides in the will, becomes a supernatural desire, confidence, and drive to attain the objects of faith.
• Charity: A supernatural love of God above all things and love of neighbor as oneself. This love resides in the will and far exceeds emotions. It is sacrificial, selfless, self-giving, and other-focused. It is the perfection of every virtue and gift and the foundation of Divine Union.

Gifts of the Holy Spirit:

The Gifts of the Holy Spirit are habits implanted in the soul, not only as a temporary aid or for a specific action. These habits remain in a person, enabling continuous readiness to respond to God’s guidance, making a person docile to the promptings of the Holy Spirit. By analogy, the gifts are like a ship’s sails that catch the wind. The greater the sail, the greater the ability of the ship to move with the wind. So also, the greater a gift of the Holy Spirit is in one’s life, the greater is the habitual capacity to respond to the Holy Spirit.

Below are the Seven Gifts of the Holy Spirit. These gifts not only dispose us to be more attentive and responsive to the Holy Spirit, they also perfect the natural and theological virtues outlined above.

• Fear of the Lord: A deep reverence for God and a fear of offending Him out of love. This gift perfects the natural virtue of temperance by moderating sinful attachments and desires; it perfects the theological virtue of hope.
• Fortitude: This gift perfects the natural virtue of fortitude by enabling us to face difficulties and pursue divine goods with divine grace, which is beyond natural courage. The goods chosen are those that the Gift of Counsel reveals as God’s will.
• Counsel: Enables the soul to make decisions that conform with God’s will. This gift perfects the natural virtue of prudence.
• Piety: Perfects the natural virtue of justice by inspiring us to worship God and offer respect to all of creation because of our reverence for God. It fulfills all justice, including the natural tendency to seek the supernatural.
• Understanding: Provides a deeper insight into the truths of faith. The mind penetrates into the essence of things to grasp all truths from God’s perspective. Understanding perfects the theological virtue of faith.
• Knowledge: Enables the soul to have a sure and right judgment on divine mysteries. Knowledge is more practical, while understanding is more speculative. Knowledge also perfects the theological virtue of faith.
• Wisdom: Enables us to judge and order all things in accordance with divine truth. It is the greatest of the spiritual gifts because it perfects charity. It provides a profound understanding and appreciation of God and His creation, allowing us to see things from God’s perspective. Wisdom affects both the intellect and the will.

Aligning Saints John, Teresa, and Bonaventure: The descriptions of Saint John of the Cross’ Passive Night of the Spirit provide much insight about the transition into these final stages of the spiritual journey. In the previous stage, the soul had already begun to probe the heights of Heaven, accepting the beginnings of a final purification and actively choosing to enter into a relationship with God that is beyond earthly concepts. In these last three stages, the intellect, memory, and will are in need of final purification by a transformed illumination in order to know and love God in a new infused way and to become an instrument of His divine authority. 

The fullness of faith is infused into the intellect, and the intellect is passively drawn into a process of “unknowing” of former knowledge so that, by grace, it can come to know God in His divine essence. Infused hope purges the memory, enabling the soul to rely less on logical deductions and more on God’s grace as its guide. The will is infused with pure charity, purging it, possessing it, and directing it. Though Saint John of the Cross does not go into the perfection of the moral virtues of prudence, justice, fortitude, and fear of the Lord in his teaching on the Passive Night of the Spirit, we will focus upon them first as a preparation for the perfection of faith, hope, and charity.

In Saint Teresa of Ávila’s Sixth Mansions, the soul receives contemplative graces and the transformation of the intellect through interior ecstasies, raptures, trances, and intellectual visions. The supernaturally infused knowledge the soul gains in these ways produces abundant tears as the soul sees its sins with divine light, leading to exceptional hope of being freed of the last vestiges of those sins. Saint Teresa’s depiction of the soul’s entrance into the seventh dwelling place offers further insight into the perfection of this stage:

By some mysterious manifestation of the truth, the three Persons of the most Blessed Trinity reveal themselves, preceded by an illumination which shines on the spirit like a most dazzling cloud of light. The three Persons are distinct from one another; a sublime knowledge is infused into the soul, imbuing it with a certainty of the truth that the Three are of one substance, power, and knowledge and are one God. Thus that which we hold as a doctrine of faith, the soul now, so to speak, understands by sight, though it beholds the Blessed Trinity neither by the eyes of the body nor of the soul, this being no imaginary vision. All the Three Persons here communicate Themselves to the soul, speak to it and make it understand the words of our Lord in the Gospel that He and the Father and the Holy Ghost will come and make their abode with the soul which loves Him and keeps His commandments (Interior Castle VII.I #9).

Saint Bonaventure assigned to this final triad “receiving, revealing, and anointing.” The authority of the Thrones is received, the wisdom of the Cherubim revealed, and the soul is anointed with charity as most clearly contemplated by the Seraphim. The soul becomes more aware of God’s imminent presence, leading to attentiveness and watchfulness. His nearness leads to trust in His fidelity. Desire inflames the soul, driving it to Divine Union, being caught up in rapture as the soul sees itself being caught up to God, seeking Him in ways that transcend earthly concepts and concerns, elevating it to divine contemplation. Finally, delight in the beauty of God brings peace as the soul experiences a profound nearness to God which results in a complete transformation. These souls, with the Seraphim, truly become “burning ones” who share in the fire of God’s love. They cry out, “It is You I seek, in You I hope, for You I long, to You I rise, You I receive, in You I exult, and to You I finally cling” (Saint Bonaventure, The Triple Way, Chapter 3.8).

Step Seven—Beginning Union

The Thrones stand on “Step Seven” of the Golden Staircase. God invites those on the seventh step to fully share in the peace and harmony established by His authority and justice.

Saint Bernard of Clairvaux says that the Thrones enjoy the “deepest tranquility, the utmost calmness and serenity, the peace which passes all understanding.” As part of the highest triad, they are consumed with the most direct and intense adoration of God, especially contemplating and illuminating His power. Souls who stand with them on this seventh step not only share in the tranquility of the Thrones interiorly, they also become instruments of God’s peace within this world.

When souls ascend to the seventh step, they begin to transition into the permanent state of Divine Union, which is Mystical Marriage. One might prayerfully imagine this step to be analogous to the wedding ceremony of a bride and groom. After courtship and betrothal, the day for marriage has finally arrived and the ceremony has begun. Step Eight could then be analogized to the exchange of vows which results in marriage. Step Nine could be analogized to the consummation of the new marriage in the bridal chamber. Using this analogy, steps Seven through Nine should be seen as a united whole, since all three of these steps are deepening aspects of Mystical Marriage. Furthermore, the three choirs of angels representing these steps make up the highest triad and all gaze upon God’s essence, albeit to varying degrees. These three choirs of the highest triad reveal the deepening communion to which we are called in Divine Union.

The mystery of Christ’s life that we will reflect upon in association with this seventh step is the third Glorious Mystery of the Rosary—Pentecost. The only way to enter into Divine Union is by the reception of the full outpouring of the Holy Spirit. The Holy Spirit perfects the natural virtues of prudence, justice, fortitude, and temperance, and the theological virtues of faith, hope, and charity by gifting the soul with the seven Gifts of the Holy Spirit—wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. On this, the seventh step, we consider how the spiritual gifts of fear of the Lord, fortitude, piety, and counsel perfect the natural virtues of prudence, justice, fortitude, and temperance. (Note: Fortitude is both a natural virtue and a spiritual gift. The natural virtue of fortitude helps us confront and overcome life’s challenges through our own effort and reason. The spiritual gift of fortitude is a supernatural gift from the Holy Spirit which enables us to face spiritual and moral difficulties with divine assistance.)

Step Eight—Proficient Union

The Cherubim stand on “Step Eight” of the Golden Staircase. God invites those who stand with them to share fully in divine Wisdom.

The Cherubim contemplate and illuminate the Wisdom of God. They perceive the fullness of God’s divine plan and then illuminate the lower choirs with this Truth. Wisdom is not only a knowledge and understanding of eternal Truth in the mind of God, it is also a participation in it. Wisdom becomes the lens through which everything else is known and ordered. Those holy souls who stand on this step with the Cherubim not only enter into adoration of God’s mind and Truth, they also act as instruments of God’s Wisdom in this world.

When souls ascend to the eighth step, they are wedded to their Beloved and turn their eyes to the final consummation of Divine Union. These holy souls know and understand God in ways that are beyond all earthly realities. As a result, they exercise profound wisdom, given to them by their Beloved.

The mystery of Christ’s life that we will reflect upon in association with this eighth step is, likewise, the third Glorious Mystery of the Rosary—Pentecost. With the reception of the full outpouring of the Holy Spirit, the spiritual gifts of understanding and knowledge perfect the theological virtue of faith, which cleanses the intellect. The spiritual gift of fear of the Lord perfects hope, which cleanses the memory. With perfected faith and hope, the soul receives the full clarity of God’s Wisdom.

Step Nine—Perfect Union

The Seraphim stand on “Step Nine” of the Golden Staircase. God invites those who stand with them to share fully in the burning love of His divine essence. They wholly enter into Mystical Marriage and Divine Union, begin to experience Seraphic Glory to the extent possible in this life, and anticipate the fullness of this glory in the life to come.

Those few and rare souls who ascend to the ninth step in this life have every desire within their souls fulfilled. They love God with the most intense love because they know Him by a directly infused grace. This knowledge so inflames the will that nothing could take them away from God. Their love burns so intensely that they become a beacon of light and charity within the world.

The mystery of Christ’s life that we will reflect upon in association with this ninth step can also be found in the third Glorious Mystery of the Rosary—Pentecost. With the reception of the full outpouring of the Holy Spirit, the spiritual gift of Wisdom perfects charity within the will, firmly and permanently uniting the soul to God.

Outline of Nine Steps on the Golden Staircase

1. Beginning Purgation

• Choir: Guardian Angels
• Description: Focus on self-needs, daily prayer, avoiding sin
• Teachings:
  • Saint John: Presumed Stage
  • St. Teresa: First Dwelling Places—conversion and perseverance
  • St. Bonaventure: Announcing—cleansing and sorrow, sighs and prayers

2. Proficient Purgation

• Choir: Archangels
• Description: Deeper focus on divine mysteries, interior healing
• Teachings:
  • Saint John: Presumed Stage
  • Saint Teresa: Second Dwelling Places—prayer of active recollection
  • St. Bonaventure: Declaring—deeper cleansing, sorrow, weeping, repenting

3. Perfect Purgation

• Choir: Virtues
• Description: Profound purification of sinful habits, sacrificial love
• Teachings:
  • Saint John: Active Night of the Senses
  • Saint Teresa: Third Dwelling Places—dryness, extreme humility, penance, prompt obedience
  • Saint Bonaventure: Leading—cleansing and sorrow complete an initial and thorough purification

4. Beginning Illumination

• Choir: Powers
• Description: Infused purgation by God, full empowerment in sacrificial love
• Teachings:
  • Saint John: Passive Night of the Senses
  • Saint Teresa: Fourth Dwelling Places—passive recollection and the prayer of quiet
  • Saint Bonaventure: Regulating—beginning illumination and gratitude for Christ’s sufferings

5. Proficient Illumination

• Choir: Principalities
• Description: Habitual contemplation, instruments of God’s grace
• Teachings:
  • Saint John: Illuminative Way
  • Saint Teresa: Fifth Dwelling Places—delicious death, prayer of union, courtship
  • Saint Bonaventure: Enforcing—deeper illumination and gratitude lead to trust

6. Perfect Illumination

• Choir: Dominions
• Description: Intense divine contemplation, directing others spiritually
• Teachings:
  • Saint John: Active Night of the Spirit
  • Saint Teresa: Sixth Dwelling Places—fiery dart and betrothal
  • Saint Bonaventure: Commanding—profound illumination, gratitude, and hope

7. Beginning Union

• Choir: Thrones
• Description: Deep tranquility, instrument of God’s peace
• Teachings:
  • Saint John: Passive Night of the Spirit
  • Saint Teresa: Seventh Dwelling Place—Wedding begins
  • Saint Bonaventure: Receiving—beginning union and conformity, attentiveness and watchfulness

8. Proficient Union

• Choir: Cherubim
• Description: Sharing in divine wisdom, participation in divine plan
• Teachings:
  • Saint John: Passive Night of the Spirit
  • Saint Teresa: Seventh Dwelling Place—Mystical Marriage
  • Saint Bonaventure: Revealing—deepening union, conformity, and divine contemplation

9. Perfect Union

• Choir: Seraphim
• Description: Burning love for God, profound divine union
• Teachings:
  • Saint John: Divine Union
  • Saint Teresa: Seventh Dwelling Place—Consummation and permanence

• Saint Bonaventure: Anointing—full union and conformity

Next: Introduction to Part Two

Table of Contents

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