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 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.

Great Expectations

No, I am not talking about Charles Dickenson's novel of the same name; that was a classic on its own merit, what I am going to discuss today is about our small and great expectations we have for ourselves and from others. We may take a closer look at how the so-called perfectionists operate and face life and its expectations. If there are people who take life too seriously, it is this group of people. For them, there is nothing on earth, which is trivial or funny; they would like to look at everything seriously. And at the end they make life itself a serious affair, which has to be faced and tackled rather than be enjoyed and relished.

It is true that these people want to make the best use of life on earth, and would go all the way to make hay while the sun shines. They will not leave any stone unturned in order to achieve the goal they have set for themselves. No wonder then that these people are often successful people, but unfortunately not happy people. There is something amiss in the way they look at life. While they strive heart and soul to achieve a goal, they do not realize that the reaching of the goal does not satisfy them. There is an insatiable desire in these people to excel, cross all barriers and shine in the sky. But is life only a pack of successes and nothing more? Is life that is not enjoyed and relished worth its name?

The so-called perfectionists also suffer from the malady of scrupulosity and guilt-feeling; they cannot easily forgive themselves for the opportunities missed; they begin to blame themselves for missing the point while shooting at the goal they have set for themselves. Ultimately these people may also suffer from certain amount of disappointment and depression, because they may not all the time be able to achieve the goals, and these may drown them in gloom and sadness. They may also push themselves to such an extent in achieving the goals, that they may suffer mental and physical collapse, and sometimes the damage created may take too long to heal.

If their personal lives suffer a lot because of the ideals they set for themselves, the same thing is also true when they are in a group. These are the people in a group, who have the fire to go ahead, despite all odds and blocks; they can give lead to the group, even when unasked for. But often they would lay so much of expectations on the group, that they would soon lose the confidence of the group and may fight a losing battle with the rest. They get easily annoyed with the rest of the group for not coming up to their expectations, for not giving their best to attain the goals. They get easily annoyed and irritated, and may even pick quarrels with others. At the end they may find themselves standing alone, and the group standing some where far off!

Is there any way how the perfectionists can tame their temperament to get the best out of life both individually and in a group. First of all, it would be worthwhile for them to ask themselves if the expectations they have for selves and others are reasonable, and if it is achievable. They can shun anything which is far fetched, or beyond the capacity of the group they are working with. And sometimes it would be worthwhile for them to drop their ideal goals and follow the moderate goals set by the group, and be happy with it. In fact, the focus they need to pay attention to, should be the process and not the goal itself. How they relate to others can give a sense of worth rather than blindly reaching the goal!