Opposite of consolation is desolation, and is yet another important term developed by Inigo on the basis of his own spiritual experiences. The first time that Inigo mentions ‘desolation’ in the Spiritual Exercises is in No. 13, “to act against the desolation and overcome the temptations, the exercitant ought to remain always a little longer than the full hour…” But for an explanation of what he means by this term, we need to move to the Discernment of Spirits for Week I. After explaining consolation, Inigo explains desolation: “By this kind of desolation I mean everything which is the contrary of whatever described in the Third Rule; for example, obtuseness of soul, turmoil within it, an impulsive motion toward low and earthly things, or disgust from various agitations and temptations” (317:1-2).
This is a spiritual experience, which can be likened to the “dark night of the soul” of some of the saints of our times, such as St Theresa of Avila, St John of the Cross, and even Blessed Teresa of Kolkata. Here one experiences the lack of the evangelical virtues of hope, faith and charity, and one feels listless, tepid, unhappy and separated from God (317:3). If this is the painful moment one goes through, Inigo observes that the person should not make a change, but should remain firm and constant in the resolutions and decisions made before the desolation (318:1). There is yet another thing that we should do at the time of desolation: “by insisting on prayer, meditation, earnest self-examination, and some suitable way of doing penance” (319).
Though at the time of desolation we may feel quite low and feel the Lord has withdrawn his abundant fervour, love and grace, and yet he supplies his grace for our salvation. In other words, during this time, one may feel the absence of the Lord, but it is not the absence in reality, but merely a feeling of the absence of the Lord; that is to say, one’s inner eyes are blinded during this time, and one is not able to see the Lord. Therefore Inigo invites us to persevere in patience, and this way one may be able to counterattack against the vexations experienced. And one can be sure that soon consolation will return, and one may experience the nearness of God and the increase of hope, faith and charity (321).
In no. 322, Inigo presents three chief causes of desolation: first, we ourselves are tepid, lazy or negligent in our spiritual exercises and therefore consolation leaves; second, it is meant to test how much we will be able to align ourselves with God and his service even in the apparent absence of his presence, and third, to recognize and understand that all expressions of consolation, namely great devotion, intense love, tears are a gift and grace from God, and reminding us not to indulge in vainglory that we merited the spiritual consolation.
We could ask ourselves, what the notion of desolation reminds us of, and why it is important for us to be aware of this. First, every person who is seriously concerned about his/her spiritual well-being will be confronted by desolation at some time or other, and we should be prepared to face it when it comes. Second, Inigo presents some simple ways of responding to desolation, which may come handy to us. Third, Inigo reminds us that desolation is not the time to lose all hope of finding God, and the peace and tranquillity which flow from Him, but to remain steadfast and wait patiently for consolation. Fourth, he reminds us that often we ourselves may cause desolation, and therefore warns us not to give scope to them.
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