THE ILLUMINATIVE WAY
PROGRESSIVE STATES
WHAT IS THE ILLUMINATIVE WAY?
This is the spiritual way in which the Good Lord begins to illuminate the soul, now purified of grave sins and its coarser attachments, granting it great wisdom. The conscience, interior movements, intentions, and decisions are especially illuminated. The soul acquires a refined discernment: it understands not only what sin is, but also what is most pleasing to God.
In the spirituality of Saint Bonaventure, the Illuminative Way is characterized by the progress of the soul under the light of grace and divine wisdom.
Prayer grows greatly, moving from vocal prayer to mental prayer and then to deeper meditation, until it reaches the prayer of the heart. Mystical graces may be experienced: infused contemplation, interior visions, or deep intuitions accompanied by interior revelations. The purposes of this way are the increase of interior light and the maturation of love. Prayer becomes one of recollection and interior stillness, the virtues are strengthened, and intimacy with the Good Lord increases. It is the path toward the ultimate goal: full union with God.
Initial illumination · Full illumination · Prelude to the Unitive Way
BACK TO THE MAP
Initial lighting · Ages 14–15
When the soul enters initial illumination, it begins to discover that the light received is not only to better understand the things of God, but to look at people and one’s own life in a new way.
A deep mercy springs forth towards the brothers: they are no longer seen only from their problems or defects, but as people who suffer, are bound by their passions and need mercy.
From this way of seeing arise understanding, consideration, and a willingness to make allowances for others. Resources are shared, difficulties are borne together, and life in community gradually ceases to be a struggle and becomes a school of holiness.
The soul begins to discover Christ in its neighbor and learns to love supernaturally in daily life. At the same time, it begins to see its own existence in the light of God; the conscience is illuminated, and the desire grows to know not only what is sinful, but also what pleases the Good Lord. Joy in prayer increases, especially in the Eucharist.
Prayer becomes more interior and advances towards mental prayer; what has been received before God begins to express itself spontaneously in charity, so that prayer and life begin to illuminate each other.
Full lighting · Ages 16–20
In full illumination, the soul lives ever more habitually under a clear, stable, and profound interior light. It becomes more aware of its thoughts and desires, better understands what takes place within, and learns to recognize the origin and meaning of many events in its life.
Through discernment, the soul begins to perceive God’s will and what pleases Him more clearly. This light is expressed in prudence, sound judgment, interior silence, and a peace that can endure even during trials.
The person spontaneously seeks a more collected and orderly life, can remain silent for long periods of time and gradually moves away from agitation and unnecessary noise, without ceasing to be happy and simple in coexistence.
In prayer a decisive change occurs: the first illuminations and supernatural graces appear and infused contemplation begins, which is not manufactured by the effort of the soul, but received as a direct action of God. Then the Holy Spirit encourages us to pray frequently throughout the day, alternating contemplation, meditation, verbal prayer and silence.
The first fruitful experiences of the prayer of the heart arise until, at last, this prayer is fully attained: body, mind, and spirit are gathered together in deep intimacy with the Good Lord. From there, the soul can discern His will, receive light and graces, and keep part of its attention turned toward Him even amid ordinary occupations. In this way, a true and luminous stability is attained.
Prelude to the Unitive Way · Ages 21–22
In the prelude to the Unitive Way, the soul seems increasingly to live between two realities: it continues to fulfill its outward responsibilities, while its interior world has become extraordinarily rich. It may appear joyful and serene while also recollected and reflective; at times it withdraws and remains silent because the prayer of the heart, begun and sustained by the Holy Spirit, suddenly arises and draws it inward even amid ordinary life.
Prayer is predominantly contemplative and may intensify especially during the night, when the soul receives light concerning itself and the ways of God. At times, profound intuitions, illuminations, or graces directed toward the good appear. Yet this closeness also prepares the soul for a final purification.
In the Dark Night of the Spirit many of the previous spiritual securities can disappear: there is emptiness, anguish, humiliation, a feeling of abandonment and the impossibility of praying as before.
The soul does not control this work. The Good Lord reaches the most subtle forms of spiritual self-love and empties the soul of whatever is still not Him. Even so, the soul perseveres in seeking Him with great fidelity.
Finally awakening comes: the eyes of the soul are opened. The spiritual reality begins to be perceived in a new way, a great mercy grows and a special union with the Church, particularly visible in common, sacramental and Eucharistic life. This phase constitutes the immediate preparation to enter into the fullest union with the Good Lord.