What the Church has determined is that by the end of the saint's life, he or she had experience a union with God, the last step of perfection. The reason is simple-only the perfect see God and canonized saints skip purgatory. They go right to heaven when they die-hence, their lives can be examined and honored by us.
That many saints have not written about the Unitive State does not mean that they have not experienced this state. Quite the opposite. After his experience of God in glory, St. Thomas Aquinas could not write anything. Not all saints are writers, or journal-keepers, or under obedience to share their experiences, including those of unity.
We look to the mystics for descriptions, but all the saints would have experienced, without definitions or even without sharing, union with God while on earth--the Unitive State. The Unitive State is the last step
Here is Garrigou-Lagrange on the subject. He has much more to say on this, but the aspect of the continual knowledge of God separates the Unitive State from the others. As you readers look at this, you will see the great distinctions between those who have reached this level of perfection and the Illuminative State.
QUASI-EXPERIMENTAL AND ALMOST CONTINUAL KNOWLEDGE OF GOD
After the passive purification of the spirit, which is like a third conversion and transformation, the perfect know God in a quasiexperimental manner that is not transitory, but almost continual. Not only during Mass, the Divine Office, or prayer, but in the midst of external occupations, they remain in the presence of God and preserve actual union with Him.
The matter will be easily understood by our considering the egoist's contrary state of soul. The egoist thinks always of himself and, without realizing it, refers everything to himself. He talks continually with himself about his inordinate desires, sorrows, or superficial joys; his intimate conversation with himself is endless, but it is vain, sterile, and unproductive for all. The perfect man, on the contrary, instead of thinking always of himself, thinks continually of God, His glory, and the salvation of souls; he instinctively makes everything converge toward the object of his thoughts. His intimate conversation is no longer with himself, but with God, and the words of the Gospel frequently recur to his mind to enlighten from on high the smallest pleasurable or painful facts of daily life. His soul sings the glory of God, and from it radiate spiritual light and fervor, which are perpetually bestowed on him from above.
The reason for this state is that the perfect man, unlike the beginner, no longer contemplates God only in the mirror of sensible things or of the Gospel parables, about which it is impossible to think continually. Neither does he, like the proficient, contemplate God only in the mirror of the mysteries of the life of Christ, a prayer that cannot last all day long; but, in the penumbra of faith, he contemplates the divine goodness itself, a little as we see the diffused light that always surrounds us and illumines everything from above.
According to the terms used by Dionysius the Mystic and preserved by St. Thomas,(1) this is the movement of circular contemplation, superior to the straight and the oblique movements. The straight movement, like the flight of the lark, rises from a sensible fact recalled in a parable to a divine perfection, from the sight of the prodigal son to infinite mercy. The oblique movement rises, for example, from the mysteries of the childhood of Christ to those of His passion, of His glory, and finally to the infinite love of God for us. The circular movement is similar to the flight of the eagle, which, after soaring aloft, delights in describing the same circle several times, then hovers seemingly motionless in the light of the sun, scrutinizing the depths of the horizon.
Here it is a question of a knowledge of the radiating goodness of God. The soul sees now in a quasi-experimental manner that everything God has done in the order of nature and that of grace is intended to manifest His goodness, and that if He permits evil, like a dissonance, it is for a higher good, which is glimpsed at times and which will appear on the last day.
This contemplation, by reason of its superior simplicity, may be continual and, far from hindering us from beholding the sequence of events, lets us see them from above, somewhat as God sees them as a man on a mountain sees what is happening on the plain below. It is like the prelude or the aurora of the vision of the fatherland, although the soul is still in the obscurity of faith.
This very simple supernatural view even on earth was continual in Mary, to a lesser degree in St. Joseph. It also enabled the apostles after Pentecost, to see in the divine light what they were to do for the preaching of the Gospel and the constitution of the first churches.
This all-embracing spiritual gaze is to be found in all the saints; it does not exclude significant details, but admirably perceives their profound meaning. At the same time it removes the imperfections springing from natural haste, unconscious self-seeking, and the lack of habitual recollection.
The person in the Unitive State now sees herself as God sees her. She now has a perfect confidence in God's Love for her. All her faculties are focused on God and His Will. The gifts of the Spirit and the virtues blossom like flowers.
People know, like those around Padre Pio, that they are in the presence of a saint.
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As a consequence the perfect know themselves, no longer only in themselves but in God, their beginning and end. In Him they see their indigence, the infinite distance separating them from the Creator; they feel themselves preserved in being by His sovereignly free love. They ceaselessly experience to what a degree they need His grace for the least salutary act; they do not become discouraged over their sins, but draw a truer humility from them. They make their examination of conscience by considering what is written of their existence in the book of life. They sincerely consider themselves useless servants, who of themselves can do nothing, but whom the Lord deigns to use for the accomplishment of great things, those that prepare the life of eternity. If they see their neighbor's sins, they think there is no sin committed by another which they themselves would not be capable of committing had they the same heredity and were they placed in the same circumstances, faced with the same temptations. If they see the great virtues of other souls, they rejoice in them for the sake of the Lord and of souls, remembering that in the mystical body of Christ the growth of one member redounds to the profit of all the others.
This infused contemplation proceeds from a living faith illumined by the gift of wisdom, which, under the special inspiration of the Holy Ghost, shows that nothing good happens unless God wills it, nothing evil unless God permits it for a higher good. This eminent view may be almost continual by reason of its simplicity and universality, because the events of daily life fall under its scope, like lessons about the things of God and like the application of the Gospel to each one's life. It is the continuation of the Gospel which is being written in souls until the end of time.
Then the Christian who has attained to this state has such knowledge of the divine perfections and of the virtues demanded of the soul, that he has passed beyond not only the confused concept but also the distinct concept of the theologian, to the experimental concept, rich in all the experience of life, which becomes concrete, enlightening him from above for the good of souls. Thus he attains to the experiential concept of infinite goodness, as well as to that of perfect simplicity and true humility, which inclines him to love to be nothing in order that God may be all.
The Unitive State is all about living in Love, Who is a Person.
to be continued....
