Di first seven chapters lay di foundation for di second part of dis book, wey be practical guide with reflections and prayers to help you climb di “golden staircase” wey we dey use as picture, reach di highest level of holiness for dis life and glory for di life wey dey come. First, we look into how every human being dey desire happiness, and how our efforts to satisfy dis desire plenty times dey miss road. After dat, we turn our attention to wetin go satisfy di deepest desires of every soul: Heaven as e be now, as di Blessed Virgin Mary dey experience am through di Beatific Vision, and her reign as Queen wey go come for di New Heaven and new Earth. Next, we examine di Heavenly Hierarchy of di nine choirs of anjel, and wetin di saints and mystics teach about how we go take part for dis heavenly Hierarchy. We end with study of traditional mystical theology—di Road wey Dey Purify Soul, di Road wey God Dey Give Soul Light, and di Road of Union with God—together with understanding of human nature, grace and merit. All dis give us full understanding of our calling to reach di highest level of holiness, Seraphic Glory.
Now wey we don lay dat foundation, we go turn to di nine steps wey we dey use as picture and propose for reflection. For di end, every human being journey go dey unique, just as each person dey unique. Na only God fit write di book of spiritual progress wey go fit each human soul exactly. Still, for people wey dey seek perfection and dey serious about dis journey of climbing higher, e good to get general guide wey go help dem understand things along di road wey concern everybody.
Di great spiritual writers give dis general guidance, each one for im own special way. Dis chapter na attempt to gather dat wisdom into one whole, and connect am with how we divide each of di traditional three roads into three parts, to give us nine steps for di journey. Na dis structure we go use:
Road wey Dey Purify Soul:
Step One—Purification wey Just Start (Anjel wey Dey Guard Us)
Step Two—Purification wey Don Advance (Archangels)
Step Three—Perfect Purification (Virtues)
Road wey God Dey Give Soul Light:
Step Four—Soul wey Just Begin Receive Light (Powers)
Step Five—Soul wey Don Advance for di Light E Dey Receive (Principalities)
Step Six—Soul wey Dey Receive Light Perfectly (Dominions)
Road of Union with God:
Step Seven—Union wey Just Start (Thrones)
Step Eight—Union wey Don Advance (Cherubim)
Step Nine—Perfect Union (Seraphim)
Dis way of bringing di teachings together and proposing how dem fit connect na to help your reflection and prayer as you dey strive to make your life resemble Christ own more and more.
For Chapter Six, we give summary of di mystical theology of Saint John of the Cross and Saint Teresa of Ávila, and we discuss Saint Bonaventure for both Chapter Five and Chapter Six. Since each saint describe di same mystical journey towards holiness for im own special way, with different words and pictures, we fit propose how their teachings line up with di golden staircase wey we dey use as picture. Dis chapter dey try do so with di following mystical teachings wey we don discuss before:
- Saint John of the Cross im To Climb Mount Carmel, Di Dark Night of di Soul, Spiritual Song, and Di Living Flame of Love;
- Di seven dwelling places inside di soul for Saint Teresa of Ávila im Di Castle Inside di Soul;
- Saint Bonaventure im nine words wey connect with di nine steps wey dey Chapter Three of Di Journey of di Mind into God, together with im explanation of those nine steps wey get small more detail for Di Threefold Road.
Step One—Purification wey Just Start
Since na for “Step One” of di Golden Staircase we dey picture di Anjel wey Dey Guard Us as dem stand, wetin we fit learn from their mission and nature about those of us wey stand with dem for dis life? Like di Anjel wey Dey Guard Us, God dey invite people wey dey di first step to turn their eyes towards their own souls and their own needs. When souls enter di Road wey Dey Purify Soul—when purification just start—dem be like small flame. Grace don just light dem up and dem don begin shine, but di flame fit easily quench. So, dem need to learn from di anjel wey dey guard dem and pay close attention to themselves. Dis attention no suppose come from selfishness, but from love, as dem dey imitate di anjel wey dey guard dem and show deep concern for their own spiritual growth. Dem must protect and nourish di faith wey dem just find.
As these souls wey just turn to God discover di Gospel for di first time, or return to state of grace after dem fall into mortal sin, dem dey move from complete darkness enter light wey dem just find. Grace begin live inside dem, and dem begin see their sins—even though na only small dem fit see—and dem make firm decision to turn away from those sins.
When souls climb reach dis step, dem come understand say prayer every day dey necessary. Without prayer every day, dem no dey love God, and because of dat, dem no fit love other people with charity and love wey dey make sacrifice. Plenty times, many burdens dey wey person need drop when e first enter life of grace. If person don spend years dey live for imself alone, habits go don form wey don make am cling to many things for wrong way. As conversion begin, di person come notice dis selfishness and other sins, and dis make am humble—e fit even overwhelm am—as e face di difficult work wey dey ahead. Di first small flame of faith must grow so dat hope wey come from God go grow. Dat hope go move di person to grow for love of God and other people.
Di best encouragement for people wey dey this first step na make dem no look too far ahead to wetin God fit want from dem. Dem must protect di faith wey dem just find, read Bible, pray every day, and pay attention to new inspirations wey dey come as dem dey meditate on Scripture and listen to God. These souls must take one small step at a time, dey move forward and avoid to fall back. Na only when these souls humbly accept honesty wey dey purify dem, dem go fit take responsibility for di sinful things wey dem don do and make amends for dem. Too often, for these new converts, “love” na something wey dey make person feel good; but this one na only di feeling of love, and person no fit really depend on am as guide. True love—charity, or love wey dey sacrifice—go purify dem. That cleansing dey pain di desires of di senses wey no dey in proper order, but dem must choose di cleansing. So, dem must begin to move from life wey only feelings of love dey guide to love wey dey sacrifice. This one mean say purification or purgation must begin.
Di mysteries of Christ life wey we go reflect on for this first step dey inside di Joyful Mysteries of di Rosary. For di Annunciation, we dey ponder how Gabriel reveal divine mysteries to di Blessed Virgin Mary. Christ must take form inside our hearts as we receive di Gospel message. Then we must carry that new faith go meet other people, just as our Blessed Mother show us perfectly when she visit her cousin Elizabeth. Di birth of Christ inside our lives go be di beginning of how He go show Himself through our love for God and other people. This one go come strong more as we dedicate ourselves to serve God, just as dem dedicate Jesus for di Temple. Finally, when Jesus dey twelve, He show us say we must grow in wisdom before God, enter di Temple of our churches to worship God, and discuss matters of faith with other people. As this one dey happen inside di soul of person wey just start, di person begin to face grave sins, and di new wisdom wey di person don gain dey help am face sinful habits with humility and hope.
How to Bring di Teachings of Saints John, Teresa, and Bonaventure Together: Saint John of the Cross take am say person don already reach this stage of spiritual growth. He no make am di main focus for wetin he write; instead, he start from later stages of spiritual growth.
Di teachings for di First Places Wey Soul Dey Stay, as Saint Teresa of Ávila describe dem, dey give guidance for this level of spiritual growth. She explain say di soul for these first Places Wey Soul Dey Stay dey become aware of serious sin, repent, and firmly decide to avoid am. Humility dey very important for this first stage, so that person go fit examine im life honestly and understand imself more. Remember say Saint Teresa stress how prayer and meditation dey important for person to enter di castle of im own soul. With all di things wey fit distract di soul, person need set time aside for prayer, when di soul go pour itself out to God. Even though di soul enter di castle for this very first step, plenty of im sinful habits follow am enter. But di journey don begin.
Once person don enter di castle of im own soul, im humility begin to grow because e don understand imself more. Fear dey catch Satan and di demons as dem see say di soul dey try escape, so dem dey attack di soul in every way wey dem fit. Meanwhile, di soul continue to try unite with God as di person dey recognize im own sins and struggle to overcome dem.
Saint Bonaventure assign “to announce” to this stage—di first stage of accepting di Gospel, repenting, and turning to God mercy. As di soul accept di angels’ humility and lowliness, e first realize how serious im sins be, tremble before judgment, and begin to call on Truth through sighs and prayers wey come from di heart.
Step Two—Cleansing Wey Don Advance
Di Archangels stand for “Step Two” of di Golden Staircase. God dey invite people wey dey di second step to turn their eyes to divine mysteries with deeper attention. Dem still dey look at themselves, but now dem dey do am more fully for di light of wetin God don reveal. Di flame of faith dey grow, and this one dey increase spiritual hope and love for God and neighbour. As these souls receive fuller revelation of di Gospel, dem dey gain strength, and di chance say dem go return to serious sins dey reduce.
Di Archangels dey announce divine mysteries, as Gabriel show us. Dem dey lead and heal, as Raphael show us. And dem dey protect us from di evil one, as Michael show us. So, this second step na di one where person dey understand divine mysteries, experience healing inside im soul, and receive protection from serious sins and temptations.
When soul dem climb reach di second step, their faith dey grow as dem dey persevere for prayer and meditation on di Word of God. As dem dey understand God promises more, their hope for those promises dey grow too, and this dey make their love for God and other people increase. As their daily prayer dey increase, especially meditation, these soul dem dey begin see more fully who dem be for Christ, instead of defining themselves by their past sins. Guilt and shame wey still remain dey give way to trust for God like children wey trust their Father. Their life of doing wetin good dey stronger as dem dey obey God will more. Dem dey develop interest for di Gospel and Christ teachings, and this dey bring spiritual sweetness and consolation wey their senses fit feel. Battle dey happen inside their imagination as demons dey tempt these soul dem to return to past sins wey concern wetin their senses dey enjoy. But grace dey work together with their prayer of meditation to put their imagination for better order. Their power to choose dey stronger for virtue and dey become committed to God will, as their imagination and understanding dey put divine Truth before am. This dey make their love for God and other people increase.
For this step, soul dem dey gain plenty benefit from penance and every kind of self-denial wey dem freely choose, and this dey strengthen dem for di spiritual battle against di pull towards sin. Grace and prayer dey also lead these soul dem to discover di riches of di Mass more deeply. Time wey dem spend for adoration and prayer before di Blessed Sacrament dey help dem take part for di Mass more fully and actively, and this dey bear plenty fruit. Di Eucharist dey give dem di nourishment wey dem need to respond to di many Truths of di Gospel wey dem discover for this step. As dem dey move through this stage with firm spirit, dem dey begin understand say dem must think less of themselves and make more sacrifice, so that dem fit live more fully for Christ and with Christ, wey give His life for all of us. As dem come understand this, these soul dem dey turn their attention from themselves to other people, dey look for ways to become messengers of di Gospel and missionaries of God love.
Di mysteries of Christ life wey we go reflect on in connection with this second step na di Luminous Mysteries of di Rosary. For Christ Baptism, these soul dem dey recognise di power of their own baptism wey still dey work and transform dem, through which dem become sons or daughters of God, for Christ. Dem dey enter di desert with Christ and fight di evil one, as dem dey strive to overcome sin. As dem dey progress, dem dey gain victory along di way. Di message of di Wedding Feast of Cana dey teach these soul dem say, just as ordinary water change become di best wine, na so their ordinary life must change become love wey dey overflow well-well. This dey happen as dem dey obey di words of our Blessed Mother, “Do anything wey He tell una.” Di mystery of di Proclamation of di Gospel and di Call to Turn from Sin to God dey show these soul dem how important di Gospels be, and dey lead dem to deep love for everything wey Jesus teach during His public ministry. Dem dey experience di Transfiguration through “mountain-top” experiences for prayer. Through these experiences, consolation wey their senses fit feel dey encourage these soul dem to persevere, and dey give dem small glimpse of God hidden glory and how He dey beyond all creation, as dem dey prepare to face crosses for their life. Finally, di Institution of di Eucharist dey lead these soul dem to make di Blessed Sacrament take fuller place for their life through adoration and through taking active part for di Mass in a way wey dey bear fruit.
How Saints John, Teresa, and Bonaventure Teachings Connect: Just as e be for Step One, Saint John of the Cross dey take this stage of spiritual growth as something wey don already dey happen, and e no make am di main focus for im writings. Instead, e dey begin with later spiritual growth, wey we go describe for Step Three.
Di lessons wey Saint Teresa of Ávila dey teach for di Second Dwelling Places dey add more understanding to di reflections on this second step. Remember say as di soul dey journey deeper inside itself, gentle perseverance for prayer, especially meditation, dey make virtue increase. God dey allow di great trials wey dey happen for these dwelling places so that He go purify di soul and free am from sins wey don become habit. Guidance and good spiritual companions dey help di soul. As di person know say God dey dwell inside di soul, di person dey meditate and begin pray by actively gathering im attention within, freely entering inside di soul to search for God.
Saint Bonaventure assign “declaring” to this stage. For this stage, through prayer and meditation, di Gospel dey reveal itself more fully to di soul wey dey open to receive am through prayer and meditation. Divine revelation wey di Archangels dey pass on dey lead di soul to recognise di damage wey e don cause through sin, no be only to itself but also to Christ and other people. Di person dey embrace repentance by weeping over im sins and by turning to di Scriptures with more deliberate effort to understand di forgiveness and salvation wey Christ dey offer.
Step Three—Cleansing Wey Complete
Di Virtues dem stand for “Step Three” of di Gold Staircase. God dey invite those wey dey di third step to begin deep cleansing inside dem, from every sinful habit—vice—and everything wey tie dem to sin, as all di virtue dem dey grow for their life. These soul dem dey look demself less and dey look God more. Di new understanding of di Gospel wey dem get for Step Two dey make their hope grow deeper for God promise to cleanse dem and give dem strength. E dey shape dem to live di life of sacrifice wey no put self first, wey Christ live and show us as example.
Dem believe say di choir of angel dem wey dem dey call Virtues get responsibility to govern di physical world, and this fit include our bodi. As di Virtues dem dey do their ministry for di soul dem wey dey di third step, these soul dem dey begin experience new order for di physical part of their human nature. Desires and feelings wey connect to wetin di bodi dey crave dey come more fully under di control of grace, as God dey pour virtue dem into di soul. Dem dey experience new freedom as dem begin face and overcome di desire for sin wey dey for di flesh.
When soul dem climb reach di third step, na because dem recognize di value of sacrificial love wey nobody fit measure. Even though di Gospel wey dem first discover and their meditation on di Word of God wey dey grow deeper still remain strong foundation, these soul dem see say dem must go further. Dem choose to lay down their life according to God will, for their own good and di good of other people.
For this step, God dey invite soul dem to face di Cross. Dem must decide. Dem want hold on to di spiritual sweetness and good feelings wey dey come from serving God, or dem ready to die with Christ and enter spiritual cleansing of their senses, so that dem go get more freedom to love with di charity wey dey Jesus Sacred Heart? Di disorder inside their feelings and desires dey come out clearly, and dem begin realize say purer faith must take control over those disorders.
Soul dem dey gain plenty as dem increase di penance dem wey dem don already begin, because spiritual battle wey go cleanse dem more dey start. These people dey go deeper for their meditation on di mysteries of di Cross, dey gather their attention inside dem before God throughout di day, and dey realize say di Most Holy Eucharist na di food wey di soul need pass all.
Di mysteries of Christ life wey we go reflect on in connection with this third step na di first three Sorrowful Mysteries of di Rosary. For di Agony in di Garden, God dey invite these soul dem to join Jesus for His “hour” of prayer and complete surrender to di Father will. Dem must face and overcome di dislike wey their senses get for sacrifice, and join our Lord talk say, “Make no be my will, but Your own, happen!” These soul dem must knowingly choose God will instead of their own, and reject every fear and dislike for sacrifice. Prayer dey stir up love for di Cross and help these soul dem understand im value so that dem go choose am. For di Scourging at di Pillar, Jesus show wetin fit follow when person make this kind choice, and He show us how to respond to wetin follow. We must freely accept every suffering with charity and love. We must answer sin wey people commit against us with charity. We must show mercy when people hate us or misunderstand us, and accept suffering inside us—like dryness for prayer. For di Crowning with Thorns, Jesus dey show us say we go share for His Kingship only when we see and accept Him as our King, and choose to follow His example. Humility must grow plenty as all pride dey perish. We must turn our eyes away from our own suffering and di injustice wey we dey experience, by actively loving God and everybody, no matter who dem be or how dem treat us.
How di Teaching of Saints John, Teresa, and Bonaventure Take Agree: Di lessons from Saint John of the Cross about di Active Night of di Senses especially apply here. For this night, di soul actively dey choose to enter di first “Dark Night.”
This stage correspond to di Third Place dem to Stay wey Saint Teresa of Ávila describe, where we fit talk say love don arrange di soul well in one beautiful way, even as di soul dey begin experience spiritual dryness. Like di rich young man for di Gospel, God dey invite di person to free im heart from attachment to everything for life except God and His divine will. As Saint Teresa dey describe her Third Place dem to Stay, she dey talk about how e dey important to allow supernatural guidance take over from natural prudence.
Also, di person dey begin get new spiritual fortitude wey God pour into di soul, and dey choose to live life of sacrifice wey no put self first. Supernatural temperance too dey increase as di soul begin see more clearly di things of di flesh and di world wey im heart hold on to. Di soul actively dey reject dem as di person put im hope for Christ and His will. Justice dey move di soul to give God glory, because na God right and na our duty, and di soul dey understand and choose di Cross as di road to greater glory for God.
Saint Bonaventure call this stage “leading,” because na for this stage dem dey lead soul comot from every sin enter life of virtue. The soul dey fight against wetin dey draw am enter sin and against the evil one. E dey embrace virtue as e dey actively resist sin, dey desire to die as martyr because of the reward, and dey show say e ready to endure suffering for the faith wey dey purify and strengthen am. The person also dey focus on mission, and strong desire dey burn for im heart to share the Gospel and save souls through God’s grace.
Step Four—Wen God Begin Give Soul Spiritual Light
The Powers stand for “Step Four” of the Staircase of Gold. People wey dey the fourth step dey agree to God’s invitation to complete the purification inside dem, to remove all sinful habits and every attachment to sin. Na through purification wey God Himself dey work inside the soul, and wey the soul dey cooperate with, this one dey happen. These souls dey look to God completely as dem dey this step. Because dem surrender to the Cross and accept am for Step Three, God dey do supernatural work for their lives. Even though the spiritual battle still dey continue as dem continue to choose with their will, grace inside the soul dey grow reach the point wey the person dey see God do wetin human power no fit do. This awareness dey lead to deep humility, wey dey open door for more grace and greater change inside the person.
The angelic choir wey dem call Powers na warrior angels make am up. Dem dey fight battle inside human souls and inside the whole universe. Just as the Virtues dey govern the physical world, the Powers dey fight against things wey no dey in order for the physical world, including our bodily desires. When strong temptations come to people wey stand for this fourth step, the Powers dey readily enter spiritual battle for us. Dem dey use their angelic powers to help us as grace dey enable us to overcome the remains of sin and attacks from demons wey dey try stop us from moving forward.
When souls climb reach the fourth step, dem don receive full power to live life of love wey dey sacrifice self. No be because of their own strength, but na the result of grace wey God dey pour into dem as dem dey receive am. This grace dey strongly move souls to lay down their lives for others according to God’s will. Dem no dey hesitate for this sacrificial love, even with the very deep purification wey dey happen inside dem.
Souls don make up their minds to die with Christ, and dem dey do so with supernatural strength. Dem know say some attachment to things wey dey please their senses still remain, and dem dey long for God to purify dem more completely, so that dem fit rise with Him once dem don fully dey crucified with Him. The contemplation wey God dey pour into these souls dey make dem deeply humble, as dem dey see say wetin dey happen to dem pass their own power by far. Na God and God alone fit complete the purification wey dem dey pass through. These souls recognize this truth, and e dey bring dem to new level of humility, wey make dem recognize say dem depend completely on God’s grace. The soul’s only duty na to agree to wetin God dey begin and complete inside am.
The mysteries of Christ’s life wey we go reflect on in connection with this fourth step na the fourth and fifth Sorrowful Mysteries of the Rosary. For the Carrying of the Cross, Jesus freely carry His cross. As He do this, He show us how we suppose approach the Cross, and He give us power to do so for our lives. Divine strength dey strongly move us to freely and wholeheartedly go Calvary to lay down our lives out of love. During His three hours for the Cross, Jesus speak the “Seven Last Words,” His seven last statements. These statements wey Scripture record dey reveal deep mysteries to us about how to imitate Christ’s Sacrifice fully. As we dey imitate Him and make those words part of our lives—which na only grace fit make happen—we dey move from the Cross to the Resurrection for our spiritual lives.
How Saints John, Teresa, and Bonaventure Teachings Take Agree: Saint John of the Cross draw attention to this spiritual battle. E explain say, during the Passive Night of the Senses, God dey allow one final test through trials and sufferings so that the soul fit overcome them by His grace. E fit be say the person wey just start for the first three steps dey face temptations from demons wey get lower rank and, because of that, less power. If na so, then we fit reason say when these demons see how the soul dey progress and enter the Illuminative Way, their envy dey make them call demons wey get more power to torment the soul, as one last attempt to stop the progress. Saint John explain say many kinds of evil spirits fit tempt the holy souls wey enter the Illuminative Way, but e mention three—the spirits of fornication, blasphemy, and confusion. Saint John talk say the evil spirit of confusion na the one wey dey cause the most painful suffering, because e dey put excessive fear and doubt about sin for the soul, to the point wey the soul almost no fit bear am. So, e important to know say strong temptations for this stage na normal thing. God dey allow them so that we fit overcome them and experience complete purification wey go help us enter the spiritual battle and depend on the Powers of Heaven to overcome the powers of hell.
The way Saint Teresa of Ávila describe the fourth mansion dey help us understand this stage. Here, souls dey begin journey through the inner world of prayer wey God pour into them. Dem dey move from the spiritual sweetness of meditation and active recollection wey dem experience for the first three mansions, enter one deeper kind of prayer wey concern only the spirit. This new stage get passive recollection and the “prayer of quiet,” where God Himself dey draw the soul into restful, silent love. This dey grow deep spiritual love wey dey move the soul to live in the way wey dey please God, avoid sin, and support the growth and glory of the Church with burning zeal. As people dey progress through these stages, dem dey understand themselves more clearly and become more humble. Through the prayer wey God pour into them, their imagination dey come under control, and this dey guide them to see their soul more like the way God dey see am.
Saint Bonaventure talk say for this step, the soul dey receive the mark of “putting things in order.” For this stage, the soul dey come into order as all sinful habits dey comot. This dey happen when the soul consider more clearly Who the Person wey suffer because of sin be, as e acknowledge say Christ divinity dey united with His humanity. This dey lead to compassion and love for God. The Powers, wey dey maintain order for the whole universe through spiritual warfare, dey lead the soul to see Christ human sufferings more clearly, and to see the great spiritual value wey dey come through that suffering.
Step Five—Spiritual Light for Those Wey Don Advance
The Principalities stand for “Step Five” of the Golden Staircase. God dey invite those wey dey the fifth step to rise to new life with Christ and experience life wey full of extraordinary spiritual light. These souls no dey look at themselves or the crosses wey dem dey carry again. Instead, dem dey turn their eyes to other people and the whole world, and dey serve as powerful instruments of God Truth and mercy. The prayer of those wey dey this step na contemplation wey don become their regular way of prayer, and e dey follow them throughout the day. Their minds and hearts dey remain gathered towards God, dem dey always pay attention to the inspirations wey God dey give them, and dem dey influence plenty people.
The Principalities na powerful angels wey God don entrust with the care of large groups of people. Dem dey direct angels wey get lower rank, just as colonel dey command brigade or regiment. In the same way, those wey dey the fifth step dey exercise great spiritual authority for this world, and through their intercession, dem dey obtain many graces for those wey God don put under their care and direction.
When souls climb reach the fifth step, dem truly dey live new life in Christ. Dem don offer their lives as sacrifice, and now dem dey show the fruit of that sacrifice as dem dey live regularly in contemplation. Dem be powerful intercessors and instruments of God grace, and dem dey work to make sure say His divine will dey fulfilled for the world, especially among their families and communities.
Souls dey turn their attention completely towards other people. The inner attachments wey concern the senses don undergo purification, and these souls dey become bright lights of God love. As dem dey know how God dey work for their lives and, through them, for other people lives, this dey keep them humble. Dem know fully well say na Christ wey dey live inside them be the source of all the good wey dem dey do.
The mystery of Christ life wey we go reflect on in connection with this fifth step na the first Glorious Mystery of the Rosary—the Resurrection. Even though these holy souls no share in Christ risen body, dem dey experience the Resurrection inside their spirit in extraordinary ways. Na this new life in Christ dey also put their fallen human nature in order, and dey keep their imaginations and desires under control.
How Saints John, Teresa, and Bonaventure Teachings Take Agree: For Saint John of the Cross teachings, we fit connect this step with di middle of di Illuminative stage. Di Dark Night of the Senses don complete, but di Dark Night of the Spirit never happen yet. For Saint Teresa of Ávila teachings, we fit understand this stage better through how she describe di fifth dwelling places, where di Prayer of Quiet don become di normal way of prayer, and di Prayer of Union dey begin for short-short periods.
This prayer pass just to dey free from sin; e be one kind death to earthly life, wey through am God dey carry di spirit go stay with Am. Na foretaste of wetin go come for Mystical Marriage wey go become di soul steady state, and finally for Seraphic Glory. Even though di soul still dey take part for life for this world, these moments of union dey begin teach di soul about all wetin dey wait for am. These holy moments of union dey bring light to di mind for ways wey pass knowledge wey person fit gain through ideas and reasoning. Images from this world no reach to express di mysteries wey God dey begin make di soul know for this stage.
For di end of di Fifth Dwelling Places, Saint Teresa of Ávila explain say as di soul dey share for di Prayer of Union, courtship dey happen. This courtship dey happen through secret meetings between di soul and di Beloved. God dey offer marriage to di soul, and di soul dey accept.
Saint Bonaventure assign “to make am stand firm” to this step because order wey everything dey work together well don settle inside di soul, and sin no dey attract di soul again. Di soul dey see more clearly how great di One wey suffer be, and why E suffer. This dey lead di soul to trust and gratitude for di gift of salvation. This trust dey acknowledge di authority to govern and di strength of di Principalities, and e dey lead to gratitude for God power to save.
Step Six—Perfect Light for di Soul
Di Dominions stand for “Step Six” of di Golden Staircase. People wey stand with dem for di sixth step fit be those wey dem don describe as people wey, through prayer, dey leave this world for mystical way and dey begin enjoy God through moments of supernatural ecstasy and rapture. Even though dem continue to be light wey dey guide di world, dem still dey give themselves more to contemplation, dey turn toward heaven with stronger desire, and dey receive clearer gift of divine light from di higher choirs of angels.
Saint Bernard of Clairvaux talk say di “Dominions high pass di orders wey dem don mention, so much so that when dem compare all di rest with dem, di rest be like spirits wey dey carry out duties. And na to di Dominions, as if na dem be their masters, di Principalities dey give account of their commands, di Powers of how dem dey defend, di Virtues of their works, di Archangels of their revelations, and di Angels of their care and how dem dey plan ahead” (Treatise on Consideration, Book V, Chapter IV). So, people wey climb reach di sixth step for this life “high pass” for di sense say dem dey begin look deep into divine mysteries wey pass every kind of human language and idea. Dem dey begin know and understand God and His will for ways wey person no fit explain, and dem dey become powerful instruments wey dey inspire other people and move dem to act.
When souls climb reach di sixth step, dem dey turn themselves more fully toward contemplation of God. As dem don free from every attachment to earthly things and sins wey don become habit, these holy souls dey hear God dey call dem higher, into transformation wey go touch dem more deeply. Dem dey begin fix their eyes more fully on heaven, and dem dey desire final purification wey concern only di spirit. Dem dey realize say all earthly ideas about God no reach again, and dem dey long for knowledge of God wey direct pass all others, so that their love for God go become perfect.
Even though these holy souls still dey do apostolic work and dey deeply concerned about every soul salvation, dem still dey give themselves even more to contemplation, as dem dey realize say much more still dey. Dem dey long to leave this life and stay with God, and dem dey begin do so through moments of prayer wey dey transform dem, wey their effect dey remain with dem all through their days. Their holiness and di deep union wey dem get with God dey inspire plenty other people. As di Dominions dey direct di lower choirs of angels, we fit reason say people wey reach this level of holiness, for similar way, dey inspire and direct plenty other people through di inspiration wey dem give and their mediation.
The mystery for Christ life wey we go reflect on as e concern this sixth step na the second Glorious Mystery of the Rosary—the Ascension. As the Apostles gather with our Lord for the mountain outside Jerusalem city, Jesus give them their final mission, promise to send the Holy Spirit, then ascend enter Heaven with body and soul. As the Apostles dey look towards Heaven, dem show the steady attitude of the holy souls wey dey the sixth step—these souls no dey look again for our Lord on Earth, but dem dey seek Him for Heaven. The final mission wey Jesus give His disciples also become the mission of those wey stand for this sixth step. As the Dominions dey direct the lower groups of angels, and as Jesus give the disciples their mission before His Ascension, na so these holy souls dey share for our Lord work of continuing to send other people on mission, as dem become fruitful instruments of God will and grace.
To Put Saints John, Teresa and Bonaventure Side by Side: As we connect the human journey with the Dominions, we dey reflect on the spiritual journey wey dey happen as the Road of Spiritual Light reach perfection, or as those wey don make progress reach perfection. Saint John of the Cross describe the Night of the Spirit wey the soul dey take active part in for this higher stage of the Road of Spiritual Light. For this stage, the soul begin make serious effort so that e understanding, memory and will go become completely pure and transformed, as e receive more of the virtues of faith, hope and love wey God dey pour into am.
For the sixth Dwelling Places, Saint Teresa of Ávila explain say the “gentle piercings” wey dey come from the soul “deepest inside” dey purify the soul without the soul doing the work, in ways wey even the soul no understand. Apart from this, the soul dey receive different graces of contemplation as ecstasies, raptures and trances wey dey happen inside am, and visions for the intellect. Finally, she explain say the soul dey receive one “arrow of fire” wey dey lead from courtship to Betrothal.
Saint Bonaventure assign “to command” to this stage. As the Dominions dey exercise special authority, na so divine grace dey govern the soul, and the soul too dey share for God divine rule. Because of this, that grace dey purify the soul in ways wey pass just freedom from sin, and e begin prepare the soul for the highest ways wey God dey share His authority, truth and love with am. These souls no forget Christ sufferings. For one higher way, dem dey consider both how Christ suffer and how deep His suffering be, and this dey lead them to hope and deeper commitment to follow Him.
Introduction to Steps Seven to Nine
Before we continue with our reflection wey dey explore the possible meaning of steps seven to nine as images, we need understand the language wey we go use. The “language” wey best describe these steps dey come from understanding how the Holy Spirit pour out fully for Pentecost. In particular, God dey give the supernatural Gifts of the Holy Spirit in their fullness, and dem dey bring the natural virtues to perfection. Apart from this, the Gifts of the Spirit dey bring the theological virtues of faith, hope and love to perfection. Because Steps Seven to Nine connect so closely with the Gifts of the Holy Spirit, the natural virtues and the theological virtues, e good make we review the virtues and gifts, and see how the gifts dey bring the virtues to perfection. We fit then refer back to this short outline as we dey read steps seven to nine.
Virtues wey Dey Our Human Nature:
Natural virtues na part of our human nature, and human effort fit help us gain and develop them. Even though natural virtues plenty, all of them fall under four main groups wey dem dey call Cardinal Virtues. The four Cardinal Virtues dey listed below in italics. Some virtues wey connect with the Cardinal Virtues dey listed as examples, with their names inside brackets.
- Good Sense: The use of practical reason wey dey help us know wetin truly good for us for every situation, and choose the right way to achieve that good. Examples: To give good advice and think matters through well (euboulia), to judge everyday matters well (synesis), and to judge unusual situations well (gnome).
- Justice: A steady and firm readiness to give God and your neighbour wetin belong to them by right. Examples: To give God worship and devotion (religion); to honour parents, country, elders and civil authorities (piety); to repay kindness and show thanks for kindness wey person receive (gratitude); to seek proper punishment for wrongdoing and correction of injustice (vindication); to pursue honesty (truthfulness); to be friendly and easy to approach (friendliness); to use your wealth generously and fairly (liberality); and the ability to adjust how justice apply for particular situations because of a higher good (equity).
- Courage: E dey give strength when difficulties come, and firmness as person dey pursue wetin good. Examples: To aim to do great things (greatness of soul), to act in a noble and grand way (magnificence), to endure suffering (patience), and to keep going through every difficulty (perseverance).
- Self-control: E dey moderate how pleasures wey our senses dey enjoy attract us, and e dey bring balance to how we use created goods. Self-control also include different smaller virtues wey dey help regulate different parts of human behaviour and desires. Examples: Moderation for food, drink and sexual desires (control of desires, sobriety and chastity); to reduce the force of anger (meekness) and moderate outward punishment wey anger cause (clemency); physical appearance (modesty); how person judge im own worth (humility); proper pursuit of knowledge (diligence in study); and balance for recreation and humour (eutrapelia).
Virtues wey Connect Us with God:
These three virtues pass wetin person fit do with im natural power, and dem depend completely on grace. We dey grow for these virtues when we cooperate with God’s grace and form spiritual habits.
- Faith: Knowledge wey pass natural knowledge, wey dey make person fit believe in God and everything wey He don reveal. Faith dey for the part of the mind wey dey understand.
- Hope: Desire and expectation for wetin God don promise, wey pass natural desire and expectation. Faith dey reveal God and wetin He want to the soul. Hope, wey dey for the will, na desire, confidence and drive wey pass natural power, to reach the things wey faith dey point to.
- Love: Love wey pass natural love, to love God above everything and love your neighbour as yourself. This love dey for the will, and e pass feelings by far. Na love wey dey sacrifice, wey no dey seek im own interest, wey dey give itself, and wey dey focus on others. Na im dey bring every virtue and gift to perfection, and na im be the foundation of Union with God.
Gifts of the Holy Spirit:
The Gifts of the Holy Spirit na habits wey God plant inside the soul, no be only help for small time or for one particular action. These habits dey remain inside person, dey make am always ready to respond to God’s guidance, and dey make am willing to follow as the Holy Spirit dey move am. To use comparison, these gifts be like the sails of ship wey dey catch wind. The bigger the sail, the more the ship fit move with the wind. Na so too, the more any gift of the Holy Spirit grow for person life, the more the person get steady ability to respond to the Holy Spirit.
The Seven Gifts of the Holy Spirit dey below. These gifts no only dey prepare us to listen more carefully and respond better to the Holy Spirit; dem also dey bring the natural virtues and theological virtues wey we describe above to perfection.
- Fear of the Lord: Deep reverence for God and fear to offend Him because we love Him. This gift dey bring the natural virtue of self-control to perfection by keeping sinful attachments and desires under control; e dey bring the theological virtue of hope to perfection.
- Fortitude: This gift dey bring the natural virtue of courage and firmness to perfection by making us fit face difficulties and pursue divine good things with God’s grace, wey pass natural courage. The good things wey we choose na the ones wey the Gift of Counsel reveal as wetin God want.
- Counsel: E dey make the soul fit take decisions wey agree with wetin God want. This gift dey bring the natural virtue of sound judgment to perfection.
- Piety: E dey bring the natural virtue of justice to perfection by moving us to worship God and show respect to everything wey He create because of our reverence for God. E dey fulfil everything wey justice require, including the natural tendency to seek wetin pass nature.
- Understanding: E dey give deeper understanding of the truths of faith. The mind dey enter deep into wetin things really be, to understand all truths from the way God dey see dem. Understanding dey bring the theological virtue of faith to perfection.
- Knowledge: E dey make the soul fit judge divine mysteries with certainty and correctness. Knowledge dey concern practical matters more, while understanding dey concern deep reflection more. Knowledge also dey bring the theological virtue of faith to perfection.
- Wisdom: E dey make us fit judge and arrange everything according to divine truth. Na im be the greatest of the spiritual gifts because e dey bring love to perfection. E dey give deep understanding and appreciation of God and everything wey He create, so that we fit see things from the way God dey see dem. Wisdom dey affect both the part of the mind wey dey understand and the will.
How the Teachings of Saints John, Teresa and Bonaventure Agree: The descriptions wey Saint John of the Cross give about the Night Wey the Spirit Dey Undergo dey help us understand well how the soul dey enter these final stages of the spiritual journey. For the stage before this one, the soul don already begin explore the heights of Heaven, dey accept the beginning of final purification and dey actively choose to enter relationship with God wey pass earthly ideas. For these last three stages, the part of the mind wey dey understand, the memory and the will need final purification through enlightenment wey don transform, so that the soul fit know and love God in a new way wey God Himself pour into am, and become instrument of His divine authority.
God dey pour the fullness of faith into the part of the mind wey dey understand, and this part of the mind dey allow itself to be drawn into a process of “no longer knowing” wetin e know before, so that, by grace, e fit come to know God as He truly be in His divine being. Hope wey God pour into the soul dey purify the memory, so that the soul go depend less on conclusions wey e reach through reasoning and depend more on God’s grace to guide am. God dey pour pure love into the will; this love dey purify am, possess am and direct am. Even though Saint John of the Cross no discuss how the moral virtues of sound judgment, justice, courage and firmness, and fear of the Lord dey reach perfection for im teaching about the Night Wey the Spirit Dey Undergo, we go first focus on dem as preparation for faith, hope and love to reach perfection.
For di nomba six mansions wey Saint Teresa of Ávila describe, di soul dey receive graces of contemplation, and e power to understand dey change through ecstasies, raptures, trances, and visions wey e receive for e understanding. Di knowledge wey God pour inside di soul through these supernatural ways dey make plenty tears flow, as di soul dey see e sins with divine light. This one dey give am extraordinary hope say e go dey free from even di last traces of those sins. Di way Saint Teresa describe how di soul enter di seventh place to stay dey help us understand more about di perfection of this stage:
Through one mysterious way wey di truth show itself, di three Persons of di Most Blessed Trinity dey reveal Themselves. Before this one happen, one light dey shine on di spirit like cloud of light wey dey shine well-well. Di three Persons dey distinct from one another; God dey pour deep and exalted knowledge inside di soul, and this knowledge dey fill am with certainty of di truth say di Three get one substance, power, and knowledge, and na one God Dem be. So, wetin we hold as doctrine of faith, di soul now dey understand am, so to talk, as something wey e dey see. But no be with di eyes of di body or di eyes of di soul e dey see di Blessed Trinity, because this one no be vision wey imagination form. All di Three Persons here dey give Themselves to di soul, dey speak to am, and dey make am understand di words of our Lord for di Gospel: say Him and di Father and di Holy Spirit go come make Their home with di soul wey love Am and keep His commandments (Di Castle for Inside VII.I #9).
Saint Bonaventure assign “receiving, revealing, and anointing” to this last group of three. Di soul dey receive di authority of di Thrones, di wisdom of di Cherubim dey reveal, and di soul dey receive anointing with love of God and neighbour, as di Seraphim dey contemplate am most clearly. Di soul dey become more aware say God presence don near, and this one dey make am pay attention and stay watchful. Because God dey near, di soul dey trust say He go remain faithful. Strong desire dey burn inside di soul, dey drive am towards Union with God. Rapture dey carry di soul as e dey see say God dey draw am up to Himself. E dey seek God for ways wey pass earthly ideas and concerns, and this one dey lift am into divine contemplation. Finally, di joy wey di soul get for God beauty dey bring peace, as di soul dey experience deep nearness to God wey dey change am completely. These souls, together with di Seraphim, truly become “di ones wey dey burn,” wey dey share for di fire of God love. Dem dey cry out, “Na You I dey seek, na for You I get hope, na You I dey long for, na to You I dey rise, na You I dey receive, na for You I dey rejoice, and na You I finally hold tight” (Saint Bonaventure, Di Threefold Way, Chapter 3.8).
Step Seven—Union Dey Begin
Di Thrones stand for “Step Seven” of di Golden Staircase. God dey invite those wey dey di seventh step to share fully for di peace and harmony wey His authority and justice establish.
Saint Bernard of Clairvaux talk say di Thrones dey enjoy di “deepest rest, di fullest calm and peace of mind, di peace wey pass all understanding.” As part of di highest group of three, dem dey give themselves completely to di most direct and intense adoration of God, especially as dem dey contemplate His power and make am clear. Souls wey stand with dem for this seventh step no only dey share for di rest of di Thrones inside themselves; dem also dey become instruments wey God dey use bring His peace into this world.
When souls climb reach di seventh step, dem dey begin enter di permanent state of Union with God, wey be Mystical Marriage. As person dey pray and reflect, e fit imagine say this step resemble di wedding ceremony of bride and groom. After courtship and betrothal, di day of marriage don finally reach, and di ceremony don start. Person fit then compare Step Eight to di exchange of vows wey dey bring di marriage into being. Person fit compare Step Nine to when di new husband and wife consummate their marriage for di bridal room. With this comparison, we suppose see steps Seven to Nine as one complete whole, because all three steps na aspects of Mystical Marriage wey dey go deeper. Also, di three choirs of angels wey represent these steps make up di highest group of three, and all of dem dey gaze on God essence, even though no be to di same degree. These three choirs of di highest group of three dey reveal di deeper communion wey God dey call us to for Union with Am.
The mystery for Christ life wey we go reflect on in connection with this seventh step na the third Glorious Mystery of the Rosary—Pentecost. The only way to enter Union with God na to receive the full outpouring of the Holy Spirit. The Holy Spirit dey make the natural virtues of sense to judge well, justice, strong mind to stand firm, and self-control perfect, together with the theological virtues of faith, hope, and love, as E dey give the soul the seven Gifts of the Holy Spirit—wisdom, understanding, good counsel, strong mind to stand firm, knowledge, devotion to God, and fear of the Lord. For this seventh step, we dey consider how the spiritual gifts of fear of the Lord, strong mind to stand firm, devotion to God, and good counsel dey make the natural virtues of sense to judge well, justice, strong mind to stand firm, and self-control perfect. (Note: Strong mind to stand firm na both natural virtue and spiritual gift. This natural virtue dey help us face and overcome the challenges of life through our own effort and reasoning. The spiritual gift of strong mind to stand firm na supernatural gift from the Holy Spirit wey dey enable us to face spiritual difficulties and difficulties about right and wrong, with help from God.)
Step Eight—Union wey Don Advance
The Cherubim stand for “Step Eight” of the Staircase of Gold. God dey invite those wey stand with them to share fully for divine Wisdom.
The Cherubim dey contemplate the Wisdom of God and shine its light for others. Dem dey see the fullness of God divine plan, then dem dey enlighten the lower groups of angels with this Truth. Wisdom no be only to know and understand eternal Truth for God mind; e still mean to share for that Truth. Wisdom come be the lens wey person dey use know and arrange every other thing. Those holy souls wey stand for this step with the Cherubim no only enter adoration of God mind and Truth; dem still serve as instruments of God Wisdom for this world.
When souls climb reach the eighth step, dem join their Beloved for marriage and turn their eyes towards the final fulfilment of Union with God. These holy souls know and understand God for ways wey pass every earthly reality. Because of this, dem dey act with deep wisdom wey their Beloved give them.
The mystery for Christ life wey we go reflect on in connection with this eighth step na also the third Glorious Mystery of the Rosary—Pentecost. When the soul receive the full outpouring of the Holy Spirit, the spiritual gifts of understanding and knowledge dey make the theological virtue of faith perfect, and this faith dey cleanse the mind wey person dey use understand. The spiritual gift of fear of the Lord dey make hope perfect, and this hope dey cleanse the memory. With faith and hope wey don become perfect, the soul dey receive the full clarity of God Wisdom.
Step Nine—Perfect Union
The Seraphim stand for “Step Nine” of the Staircase of Gold. God dey invite those wey stand with them to share fully for the burning love of His divine being. Dem enter Mystical Marriage and Union with God completely, begin experience the Glory of the Seraphim as far as e possible for this life, and look forward to the fullness of this glory for the life wey dey come.
Those souls wey climb reach the ninth step for this life few well-well, and every desire inside their souls dey fulfilled. Dem love God with the strongest love because dem know Am through grace wey E pour directly into them. This knowledge dey set their will on fire so much that nothing fit take them away from God. Their love dey burn so strongly that dem become light wey dey shine and sign of love for the world.
We fit also find the mystery for Christ life wey we go reflect on in connection with this ninth step for the third Glorious Mystery of the Rosary—Pentecost. When the soul receive the full outpouring of the Holy Spirit, the spiritual gift of Wisdom dey make love perfect inside the will, and firmly unite the soul with God for good.
Outline of the Nine Steps for the Staircase of Gold
- As Cleansing Dey Begin
- Group of Angels: Guardian Angels
- Description: To focus on wetin person need, pray every day, and avoid sin
- Teachings:
- Saint John: Stage wey E Assume Say Person Don Reach
- St. Teresa: First Dwelling Places—to turn to God and continue to stand firm
- St. Bonaventure: To Announce—cleansing and sorrow, sighs and prayers
- Cleansing wey Don Advance
- Group of Angels: Archangels
- Description: To focus more deeply on divine mysteries, healing for inside the soul
- Teachings:
- Saint John: Stage wey E Assume Say Person Don Reach
- Saint Teresa: Second Dwelling Places—prayer wey person dey actively gather im mind and heart together before God
- St. Bonaventure: To Declare—deeper cleansing, sorrow, weeping, and to turn from sin to God
- Perfect Cleansing
- Group of Angels: Virtues
- Description: Deep cleansing from sinful habits, love wey dey make sacrifice
- Teachings:
- Saint John: Active Night of the Senses
- Saint Teresa: Third Dwelling Places—spiritual dryness, very deep humility, penance, and to obey without delay
- Saint Bonaventure: To Lead—cleansing and sorrow dey complete the first thorough purification
- As Light Dey Begin Shine
- Kwaya: Powers
- Wetin e be: Purification wey God dey work inside di soul, full strength to love with sacrifice
- Teachings:
- Saint John: Nait of di Senses wey God dey do di work
- Saint Teresa: Fourth Dwelling Places—God dey draw di soul into inward stillness, and prayer of quiet
- Saint Bonaventure: Putting Things for Order—spiritual light dey begin shine, and gratitude for Christ sufferings
- Spiritual Light wey Don Mature
- Kwaya: Principalities
- Wetin e be: Deep prayer wey dey focus on God don become regular way of life, instruments of God grace
- Teachings:
- Saint John: Di Way of Spiritual Light
- Saint Teresa: Fifth Dwelling Places—death wey sweet, prayer of union, courtship
- Saint Bonaventure: Making Things Stand Firm—deeper spiritual light and gratitude dey lead to trust
- Perfect Spiritual Light
- Kwaya: Dominions
- Wetin e be: Very deep prayer wey dey focus on God, guiding other people for spiritual life
- Teachings:
- Saint John: Nait of di Spirit wey Person dey Take Action
- Saint Teresa: Sixth Dwelling Places—arrow wey dey burn like fire and engagement for marriage
- Saint Bonaventure: Giving Command—very deep spiritual light, gratitude, and hope
- Beginning of Union
- Kwaya: Thrones
- Wetin e be: Deep calm, instrument of God peace
- Teachings:
- Saint John: Nait of di Spirit wey God dey do di work
- Saint Teresa: Seventh Dwelling Place—Wedding dey begin
- Saint Bonaventure: Receiving—union and living in line with God dey begin, paying attention and keeping watch
- Union wey Don Mature
- Kwaya: Cherubim
- Wetin e be: Sharing for God wisdom, taking part for God plan
- Teachings:
- Saint John: Nait of di Spirit wey God dey do di work
- Saint Teresa: Seventh Dwelling Place—Mystical Marriage
- Saint Bonaventure: Revealing—union, living in line with God, and deep prayer wey dey focus on God dey grow deeper
- Perfect Union
- Kwaya: Seraphim
- Wetin e be: Love for God wey dey burn, union with God wey deep well-well
- Teachings:
- Saint John: Union with God
- Saint Teresa: Di Seventh Place to Stay—Union wey don complete and wey go remain
- Saint Bonaventure: Anointing—complete union with God and to dey fully in line with Him
Di next one: Introduction for Part Two
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