Ignatian Insights 10: Desolation

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Though at the time of desolation we may feel quite low and feel the Lord has withdrawn his abundant fervour, love and grace, and yet he supplies his grace for our salvation.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.

Ignatian Insights 9: Indifference

The English word ‘indifference’ perhaps does not adequately express what Inigo meant by the word, and therefore it demands an explanation. This principle is so central to Inigo’s understanding of the spiritual journey of a person, without perfecting this ‘indifference’, it would be impossible to excel in spiritual virtues. It is so central that Inigo introduces this notion already in the Principle and Foundation (no. 23) of the Spiritual Exercises. This is considered a basic attitude demanded of a person who sincerely seeks to achieve his own salvation and that of his neighbour.

Let us consider what Inigo means by ‘indifference’ in the Spiritual Exercises: “To attain this [goal for which I am created], it is necessary to make ourselves indifferent to all created things, in regard to everything which is left to our free will and is not forbidden” (23:5). George E. Ganss explains what Inigo implies by ‘indifference’ – “undetermined to one thing or option rather than another; impartial, unbiased; without decision suspended until the reasons for a wise choice are learned; still undecided”. This implies interior freedom from disordered affections. We would do great injustice to Inigo if we take this word to mean unconcerned about the issue, which is what the word may mean to an ordinary person.

Indifference as observed by Inigo is a noble and spiritual value, and is not easy to attain, unless we are able to free ourselves from the personal bias, prejudices and lopsided attachments. Only the people who are ready to start the spiritual journey from the starting point, without already having a ready-made route map will be able to choose the best means to reach the destination, and the best way which is sure to reach him. Any attempt to start the journey with a pre-conceived route map and the possible means, it would automatically exclude all other means some of which may be more expedient and favourable to reach the destination. But the problematic area is to free the mind and heart from any pre-fabricated route maps, and start from ground zero.

This notion of spiritual indifference, if we may call this so, is so very dear to other religious traditions too. In the Bhagavad Gita, while talking about the kind of people who are dear to Him, Lord Krishna tells his disciple Arjuna that those who are neither cold or hot, neither moved by joys or sorrows, those who are not affected by praise or accusations, such are the people who are dear to Him. In other words, those who are controlled by the human choices, which can be erroneous often, and those swayed by the movements of the mind, they would not be able to focus their attention on the Lord, or His words.

Inigo invites us to embark on our spiritual journey, without choosing the route map of our own making, the fruit of our own whims and fancies, and are invited to leave behind our extra sandals, tunic and purse, because these are the very things Jesus told his disciples to leave behind, when he sent them on their first missionary enterprise. It is only then that we will be able to feel the providential care of God, who alone knows best what we are in need of, and which means can best serve us. Indifference does not mean unconcernedness, but even moves close to the more difficult and challenging option, and if only we taste what this means in our spiritual life, we will begin to make it part of our spiritual costume to protect ourselves from onslaught by the world.

Ignatian Insights 8: Tantum Quantum

Several means may be employed in order to achieve a particular goal, and we may not rate the means equally. Some of the means may be superior to others, and some others easy and practical. If we are to be stuck by the means while assessing them, then we may miss the bus; our aim is to discern the most suitable means which will take us to the fulfillment of the goal. Here I cannot hold on to any of the means, but should strive to be "indifferent" to the available means. Connected to the notion of 'indifference' is the important idea of tantum quantum, which is one of the central themes of the Principle and Foundation of the Spiritual Exercises (no. 23). He insists that I should be prepared to accept only the means which would take me to the goal.

Human as we are, there are several biases, prejudices and pre-conceived notions which control the selection of the means to reach the goal. We may be attached to certain means, which, instead of taking us to the goal, may only distract and distance us. Here what is more important is the conviction as to what I really want. If I would like to have an experience of the forest, I should not be lost in the details of a particular tree. But if the means become my primary concern, then it is an indication I am not giving sufficient importance to the goal. I may come to know more about that particular tree, but may not know anything about the forest. Sri Ramkrishna used to say, there are as many ways as there are opinions.

It is only through an impartial adn even indifferent sifting and consideration of the means which can take me to the goal. It is only when I am prepared to take only the means which will take me to the end, that I will be focusing on the goal, instead of the means. The means cannot occupy my central focus, but the goal should. Here Inigo presents the golden rule of tantum quantum, meaning I should make use of the means only in as much as they take me to the goal I am aiming at. If they take me to the goal, I shall use them, and if they do not, then I shall not use them. However I should remember that all the means should be just adn rightful.

It is from this understanding that Inigo proceeds to state that I should be open to make use of whichever means that will help me, and therefore I shall not favour one to another. Therefore I shall seek one means to another, but keeping myself 'indifferent' to the means. It is possible that I might think a particular means may take me to the goal, but after some time I may realize that it was taking me another direction. Thus long life or short life, riches or poverty, sickness or health, we should be open to whichever means that is useful to us.

It may be difficult for us to choose the right means if we are not free from 'inordinate attachments', which may bind us. For instance, if I am attached to long life, I may revolt with God, when I am to glorify him thorugh my short life. Similarly if God invites me to bear witness to him through poverty, when I am attached to riches, I might struggle to stomach the challenge God may present to me. If only we begin to make use of this golden rule of Inigo, to select the means to rach a particular goal, then we will have more things to thank and praise God!

Ignatian Insights 7: Consolation

Inigo was in touch with what was happening to himself, from the time of his convalescence at the castle of Loyola, after he was wounded at the battle of Pompalona. He could recognize two kinds of movements as he dreamed of the lady of high position, whom he desired to marry, and as he reflected about the life of Christ and of saints. In his ‘autobiography’ he states that some thoughts left him dry, while some others left him happy and peaceful. He was already sifting the movements of his heart, and that would become the foundation of his understanding on the movements of the spirit. But for now we shall concentrate on his understanding on consolation, the movement of the spirit which led him to inner peace and joy.

He goes on to explain this concept when he deals with Discernment of Spirits for Week I. The way he had given the title for this chapter in the Spiritual Exercises is quite interesting. He writes, ‘Rules to aid us toward perceiving and then understanding at least to some extent, the various motions which are caused in the soul: the good motions that they may be received, and the bad that they may be rejected’. The numbers that deal with consolation are 316, 323-24. First let us understand what he means by consolation.

By this kind of consolation I mean that which occurs when some interior motion is caused within the soul through which it comes to be inflamed with love of its Creator and Lord. As a result it can love no created thing on the face of the earth in itself, but only in the Creator of them all (SpEx 316:1). It is important that we realize that consolation is an “interior motion” and therefore it cannot be associated with external experiences, and the result is the soul being inflamed with the love of God, leading to love him alone! It is a spiritual experience, which cannot be roused by ourselves. God is the origin of all consolation.

Inigo observes yet one more vital aspect to mean consolation : “every increase in hope, faith and charity, and every interior joy which calls and attracts one toward heavenly things and to the salvation of one’s soul, by bringing it tranquillity and peace in its Creator and Lord” (SpEx 316:4). Therefore when we experience an increase in the evangelical virtues of faith, hope and charity, we know that we are experiencing consolation, and the fruit of this experience will be evident in the interior joy, attraction towards heavenly things, tranquillity and peace. It is not that only spiritual persons experience consolation; at some time or other every one of us go through this kind of experience, though we may not realize that this is consolation.

Every consolation may lead us to desolation, and therefore while experiencing consolation, one should prepare to face desolation (SpEx 323), and one should conduct oneself humbly (324). It is a wonderful feeling to experience consolation, but one should not forget that there is no perpetual consolation; everyone has to go through dark nights of the soul, desolation in the terminology of Inigo. He goes on to show the origin of consolation: without a preceding cause (SpEx 330), by means of a preceding cause acting for the progress of the soul (SpEx 331). Therefore Inigo invites us to examine if the consolation actually proceeds from God, or if it actually comes from the evil one.

Ignatian Insights 6: Agere contra

In his times, Inigo should have been not only a popular, much-sought-after spiritual master, but also an expert psychologist, psycho-analyst, who paved the way for the future Sigmund Freud and Carl Jung. He was able to probe into the human mind and heart, and bring out the best in them. He was able to propose answers to some of the perennial problems seekers had been going through, especially in search of spiritual well-springs. One wonders how he was able to present the problems of the human mind and heart, and provide suitable solutions to counter them! It is obvious that Inigo began to observe his own self for a considerable amount of time, which resulted in his recommendations to tame the human mind and heart.

Since he knew how to tame and bring to full control the normal human tendencies, Inigo made use of simple tools to do this. Agere contra (in Latin, acting against) is one such tool, with which Inigo was able to bring an order or discipline in the life of a person. This notion is found in many of the works of the spiritual master, especially in his spiritual classic, the Spiritual Exercises. In the Introductory Explanations, no. 13, Inigo points out how agere contra could become a useful tool to defeat the enemy: “Hence, to act against the desolation and overcome the temptations, the exercitant ought to remain always a little longer than the full hour, and in this way become accustomed not merely to resist the enemy but even to defeat him”.

The same thing could also be applied to other spheres of one’s spiritual life, and the purpose of doing the opposite is to defeat the enemy, and not to give scope for falling. This is very much in tune with the new teachings of Jesus, as found in the Sermon on the Mount, showing our second cheek to someone who slaps us, and to give the tunic to the one who takes our cloak, and walk for two miles with the one who asks us to walk for a mile, though here the intention is to defeat the psychological victory of the person who imposes certain thing on us. This implies that we should be well-disposed to accept and even willingly embrace privation, humiliation, insults and ultimately to humble ourselves as our master was.

During the initial years of his new life, Inigo had studied the different tricks that the Satan had employed in him, and out of them he had drawn this practical implication. In his spiritual journal, popularly known as his autobiography, Inigo had narrated how he was tempted to keep his hair long and nails growing, because he wanted to be as close to the saints as possible, and as a sign of his penitent life, and after he realized that it was the temptation imposed on him by the evil one, he cut his hair and nail, and thus defeated the tricks of the enemy. Thus Inigo had found agere contra bringing a lot of spiritual fruit both in his personal life and in the life of those who practised it.

We shall find that the notion is very effective in the case of persons who would like to excel in their practice of spiritual virtues, so that they always go one step ahead of where they are left. They cannot afford to let the evil one take chance over them, and through a calculated move, the evil one had to be defeated, and the aspirant would deprive himself of the personal pleasure, comfort and other privileges. Agere contra could be practised only by persons who are well-disposed, and are generous enough not to count the personal loss or wounds inflicted by others. It is obvious then that this is meant for those who are good and virtuous, and wish to go ahead in coming closer to the Lord, and not meant for those who are struggling with their vices.

Ignatian Insights 5 : Salvation

Salvation had been one of the predominant themes at the time Inigo lived, and this notion had a deep impact on the man who had great dreams. The human salvation had been one of the preoccupations of Inigo throughout his life. When he was stuck by the cannon ball of the French army at the battle of Pampalona, he was least bothered about his salvation, leave alone of others. But as he was convalescing at the Loyola Castle, and reading the lives of Christ and of saints, he realized a need to ask himself what he was seeking in life, and that led him to a life-long quest, searching for ways of achieving his salvation and that of others.

The quest of personal salvation and that of others has been a major concern for Inigo, as he avowed to go on a pilgrimage to Jerusalem, after his health was restored at Loyola. This he put down at the Principle and Foundation in his little book, The Spiritual Exercises (no. 23). He had realized that the goal of human existence was to praise, reverence God and by doing this to achieve one’s own salvation, and that of others. The notions of vain glory, honor and pride, the three cardinal vices which Satan’s camp advocated, could only prevent him from achieving his salvation.

We may wonder why Inigo was preoccupied with this notion almost from the very beginning of his new life; though he had occasionally experienced the fear of the fires of hell for his past sins, his main reason for paying close attention to personal salvation was to find avenues where he would find lasting peace, joy and consolation. The day dreaming about vain glory and the noble lady whom he desired to marry, only left him high and dry. He realized Christ and the saints alone could open the gates of his personal salvation.

As soon as he embarked on a pilgrimage to Jerusalem, with no moneyand possessions, but fully trusting in the providence of God, he felt deep within an urge to share his spiritual insights with others. He engaged himself in spiritual conversation with people who were attracted to his piety and holiness. This was not an attempt on the part of Inigo to parade his spiritual insights, but he was keenly interested in influencing others to come back to the Lord and find their own salvation in him. He felt he could positively influence others who were inclined to his sharing, and thus drew them closer to God. He was not always successful in bringing people back to God, but he made sincere attempts to help others find their own salvation.

It would be quite irrelevant to ask ourselves if Inigo was successful in achieving the salvation of himself and that of others. He realized that after his conversion he was a changed man, who was committed to the Lord, and he could never think of getting back to his earlier times of chivalry or royal service. The fact that he had several significant spiritual experiences, especially at river Cardoner, at St Paul outside Rome, we know that he was placed with Christ carrying his Cross, as a true son and servant of God. Inigo wished to remind us that part of our salvation also depends on the salvation of others we are living with. And herein lies yet another unique contribution of Ignatius of Loyola.

Ignatian Insights 4 : Heart

Inigo from the moment of his conversion at the age of 21 comes across to us as a man of the heart, whose life-long journey in spirit has been prompted and propelled by the heart. He gave more importance to how human heart was able to put us in close touch with our spirit, than our head can possibly do. He did not disregard the important and vital role rationality played in the life of persons, but he was quite conscious more often it was the heart which could open the gates to God, if one was alert and prompt to the indications of the heart.

It is evident from the journey of Inigo – from Loyola Castle to Rome, to occupy the upper room which became his office – spanning some 40 years, that he was constantly in touch with what was happening to himself, and he tried to take snapshots of his heart constantly, especially the examination of consciousness twice daily. It is not a mental exercise, but a review of the past hours to find the footprints of God in our hearts. Those who fail to recognize God’s footprints are sure to blame him for his absence. Inigo’s heart was constantly raising itself to God, who alone resided at the core of its being, and nourished Inigo all through.

The priority that Inigo gave to the human heart is also evident from the fact that Inigo wanted the exercitants of the Spiritual Exercises to go through contemplations, which would help them to be in touch with their hearts. The fifth prayer hour of each day of the 30 days spiritual experience was devoted to the Application of the Senses, which again made the exercitant to be alert to the movements of his body. He was quite convinced that it was only through the five senses of the body that we could get in touch with the heart.

It was the preponderance with the heart that made Inigo to observe in the Constitutions of the Society of Jesus that it would not be the letter of law, but the spirit of love/charity, which would be the guiding principle. And he did mean by this. No wonder then that Inigo was often moved to tears when he contemplated divine mysteries, or when he participated at the Eucharistic celebrations, or when he gazed at the sky at night. He was animated by the heart, which is traditionally understood as the seat of love and all affective influences.

Inigo felt that it was God who was the master of us all, and who alone should have direct access to our souls. For this reason, he instructed those giving the Spiritual Exercises not to get between God and the exercitant. The modern world is vary of anything to do with the heart, because it holds that heart is prone to errors and therefore more emphasis had been given to reason and objectivity. It is in this light that the importance Inigo gave to the human heart is both important and significant.

Ignatian Insights 3 : Magis

If there is one very special characteristic, among many, which distinguished Ignatius of Loyola was his insatiable optimism and an inner drive which propelled him to pierce through status quo, to find pastures untrodden. He would not tolerate the good people, he would push them to better people; it is no point in being just good, he might have been telling his companions, they should become better people, after their encounter with the Lord, and that is how they would be able to show their love for the one who called them out of their stagnancy. This had made a lot of difference in the men he formed and sent on a mission.

If we skim through the writings of Ignatius, it would become obvious that he was fond of the comparative degree. Look at the Principle and Foundation of the Spiritual Exercises (23:7), where he already lays emphasis on this comparative ‘more’ : “Rather, we ought to desire and choose only that which is more conducive to the end for which we are created”. This ‘more’ has become one of the characteristic features of the Jesuit mission, where they would not be satisfied with the way things are going, but be always on the look out for doing things in a better way.

In the Kingdom of Christ meditation (91-100) of the Spiritual Exercises, Ignatius again employs this principle of ‘more’ to encourage the exercitant to greater generosity. This is what he observes in the Third Point of the Second Part (97): “Those who desire to show greater devotion and to distinguish themselves in total service to their eternal King and universal Lord, will not only offer their persons for the labour, but go further still.” This shows that Ignatius was not the one who entertained a mediocre, the complacent, but was prepared to push people as far as they could move, without coercing obviously into their personal freedom.

This had become the rallying point for Ignatius in the Spiritual Exercises. In the Second Week, on the very first Contemplation on the Incarnation, he invites the exercitant to ask for the grace (104) : “Here it will be to ask for an interior knowledge of Our Lord, who became human for me, that I may love him more intensely and follow him more closely.” He takes for granted that the exercitant is well disposed towards the Lord and doing his will, but he is also aware that he has to do something more as a proof of his love for the Lord, who became a human person for the sake of the fallen humanity. This ‘more’ obviously is open-ended, and even at the time of our death, we will still be searching for this ‘more’.

It was the insatiable thirst of the human persons which was responsible for the advancement of science and technology; Ignatius wishes us to explore the spiritual world with this notion of ‘magis’, as is so very evident in the motto of the Society of Jesus, which contains the trademark of Ignatius, Ad Majorem Dei Gloriam – For the Greater Glory of God! If everyone sought the glory of God, Ignatius wanted his sons to aim for the greater glory of God, thus going beyond the ordinary. Ignatius was a visionary, a dreamer, whose eyes were fixed on greater things, and that accounts for the many wonderful things that his sons are able to do here and now!

Ignatian Insights 2 : Exercises

The spiritual master Ignatius of Loyola begins his handbook for retreat directors called the Spiritual Exercises with an introductory note, explaining the word ‘spiritual exercises’: “By the term Spiritual Exercises we mean every method of examination fo conscience, meditation, contemplation, vocal or mental prayer and other spiritual activities, …” (SpEx 1:2). To look at the spiritual activities as ‘exercises’ was a novel idea that Ignatius introduced in the spiritual sphere. One would not think of the term used in the spiritual sphere, because we would like to take it for granted that the matters relating to our spiritual life is determined by God.

Ignatius further explains the word ‘exercise’ : “For, just as taking a walk, traveling on foot, and running are physical exercises, so is the name spiritual exercises given to any means of preparing and disposing our soul to rid itself of all its disordered affections and then, after their removal, of seeking and finding God’s will in the ordering of our life for the salvation of our soul” (SpEx 1:3-4). Ignatius summarises the whole book in this one sentence, and gives the gist in a nutshell, but in order to understand what he really means by the spiritual exercises, we will have to dissect this sentence and cull out the salient features.

First of all, just as our bodies require exercises to keep them fit, so also our spirits require exercises to keep them ablaze with love and happiness. Thus this exercises demand something from us, which will contribute to the overall wellbeing of our selves. However these are not the kind of exercises which put a strain on the body or the soul, but are simple tools to look at what we are, who we are, and how our existence on earth is related to others and to God… We shall constantly move from ourselves to our neighbours and ultimately to God. It is only through these kind of exercises that we will be able to bring peace and harmony within the soul.

Secondly, anyone who thinks that s/he will be able to come closer to himself/herself, to nature, to neighbours and to God would be only cheating, because it is only through a disciplined life that we can reach out to others. This implies that the exercises need to be done constantly, and not once in a while; therefore certain amount of regularity in the exercises is desirable, and if not the prayers or other pieties, one is recommended to do at least the examination of consciousness twice a day, since that is the review of life for that day, which will tell us where we are going.

Thirdly, it would be arrogant on our part to think that only the exercises recommended by Ignatius of Loyola can really take us to our inner selves, to our neighbours and to God; there are several ways to achieve this goal, and all the ways maybe equally good. It does not much matter which way we are choosing, provided we are sure to reach the goal without much difficulty. Contemplating the life of Christ can give us the much needed inner boost and strength to face the world courageously, but we can as well reach God through Yoga, especially karma yoga and bhakti yoga. We need to discern which way will take us to God in a surer way, that is where Ignatius begins his exercises.

Lame to Game

What can a lame former knight of the fifteenth century offer to the modern management, group dynamics, spirituality and psychiatry of the twenty-first century? One might wonder, if I was only kidding. It is next to impossible for such a person to have any trace of memory in modern minds, were he not someone who has etched his name in the annals of history. But it would be interesting to note what his contributions to the modern world are, before reckoning him with laurels.

This dreamer, who had far too great ambitions to win the whole world, had formed a band of men, who today number about 18,000, spread around the world, involved in anything that a human mind can imagine, and his successors are even today looked upon as the ‘black pope’; if there is any group of men that the hierarchical Church would lean on at the time of any major crisis, it is these men, ever ready to give even their life to save the Vicar of Christ and the Church militant.

Church militant? He was a knight, and so he could think of the Church and the Society only in military terms; was he not the first Superior General to head the band of men, who called themselves the Society of Jesus? His Spiritual Exercises today is considered a great spiritual classic, and men and women who long to have an experience of God in the midst of all the hussle and bussle take this small book, and get themselves lost in the forest of love and God’s compassion.

If the company that he founded along with nine other companions were to survive five centuries, it is no mean thing. He had a method of forming his men that even management curricula will fall short; men who were not even above average, became firebrand missionaries, teachers, social workers, thinkers, writers, researchers, and inventors. What ignited these men that they are able to surpass all human expectations and calculations? What is the magic behind these men?

Ignatius of Loyola was too short in height in comparison to the six feet men and women; he seemed to have looked quite handsome in his younger days, but that was not the case in his older days; he clothed with rags, and lived such a miserable life in the heart of Rome, bearing all privation happily, but pouring all his efforts in forming his men, giving them council, writing letters to them (already in a matter of about 10 years, he seemed to have written over 3000 letters). His legacy lives on, in the men ready to fight any battle, be it moral, social, religious, economic; name it and they are ready to fight. If one lame had surrendered his sword at the foot of Mother Mary, today 18,000 men are ready to fight, not with swords of steel, but with swords of faith in God and humanity, trust in the age old wisdom of their founder, confidence in the five century old tradition… If one were to claim that Ignatius has not given to the world anything positive, that would be the greatest lie ever!