“Blessed are the pure in heart for they shall see God” (Mt 5:8)

When the global Illumination of Consciences occurs, for those who embrace its resultant graces, we will be purified and illuminated fully in the heart of our souls (John of Damascus), resulting in our becoming true “participants and communicants in Your light and divinity” (Symeon the New Theologian) – partakers of the divine nature (2 P 1:4) truly adoring the Father in Spirit and in Truth” (Jn 4:23). This will occur because through our fiat to the graces of illumination and the re-opening of the heart of our souls, God the Father will both consecrate and incorporate us into His Spirit and His Truth Themselves (Jn 17:17), leading us to become caught up in the theoria of the Divine Light by the graces of radiance and holiness of the Holy Spirit, thus entering into the eighth stage of the deification of man (Gregory Palamas; Peter of Damascus).

For those of us who accept the graces of the Illumination of Consciences, therefore, we will all “be one as We also are One” (Jn 17:22) and Christ’s priestly prayer to God the Father will be fulfilled, because we will become true branches of the True Vine (Jn 15:5). But for those who decide to reject this final act of mercy from our Heavenly Father – an act separating forever those who want to live in Him and have His Presence come and live in them, in the heart of their souls: His residence, His originally-created abode in man; from those remaining adamant in rejecting Him – they will have decided out of their free-will to live in eternal darkness.

Notes: 

1. In the above, reference is made to the deification of man, not sanctification – although the latter naturally results from the former – for whereas sanctification is located “within the creature and in via . . . [the doctrine of deification] locates it at the level of the divine and insists upon the inseparability of life in via and in patria . . . [A marker of] the doctrine, then, is the union of God and humanity, when this union is conceived as humanity’s incorporation into God, rather than God’s into humanity, and when conceived as the destiny of humanity generally rather than the extraordinary experience of the few” (Williams, A. N. 1999. The ground of union: Deification in Aquinas and Palamas).
2. Deification or “the divinization of the Christian is not an identification with God; it is only an assimilation, a very eminent restoration of the original divine likeness . . . The Christian participates by grace in the perfections that God possesses by nature . . . [Hence] due to the presence and activity of the Holy Spirit in the righteous, the Spirit transforms the soul to the image of the Logos, the natural Son of God, thus making the Christian an adoptive child of God . . . Affecting, it seems the very essence of the soul, this mysterious conformation is not of a more nature only but of a physical nature; it is a veritable partaking of the divine nature and of the divine life” (Gross, J. 1938/2002. The divinization of the Christian according to the Greek Fathers).