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.

Immortal Missioners

At first glance, this priest may look like a clown, and so his words, but no one can deny that he has great admiration for a late priest, who died on his lap, some 22 years ago, and today he goes around talking about the sanctity of this senior priest, who died of food poisoning at the age of 73. The senior priest was a Jesuit, and he was a pioneer in a remote underdeveloped area of the state, and he was known as a great savior in the area, because he doled out a lot of money to help the otherwise unemployed men and women of the area. He was popular, some say, not because of his goodness and sanctity, but because of his money.

This is one of the major complaints about missionaries, that they made the natives beggars; with all good intentions, they brought money from their nations, and helped people to live a dignified life; but unfortunately it was the more influential and powerful who made use of this foreign money to make the best out of the innocent missionaries. Most often the locals had great regard for the missionaries who doled out a lot of money for them, provided free education for their children, and gave money to them whenever they asked for, and never refused to feed them when they were hungry, and even gave money for their health bills. There are many missionaries, who with all their simplicity, made the local people mere recipients of their generosity.

Today if many of the local priests are having problem with the people, it is because the latter are not in a position to dole out money; many of the facilities, most of them free, provided by the missionaries are to be paid for today, and the people who are used to free services, find something fishy in the administration of the local clergy, who struggle to run the schools and boardings with deficit each month. But the people may not buy their arguments. If the foreign missionaries could do, so can you too, is their arguments. Therefore no wonder that the local people often would prefer a foreign missionary to a local one, and this situation may continue until the locals understand the inner operations.

It is not difficult to win the hearts of the people; many of the political parties in the country make use of money and muscle to win people. If one is able to dole out money, then one can win any number of people for you, and from the very next day people would flock to you, calling you as savior or guide and companion. Many of the people who have benefited out of the free services of missionaries, do acknowledge what they had received, and do join hands with the existing institutions to reach out to the needy people today. The old boys/girls associations therefore are means of great tradition, which can immortalize some memorable men and women.

In the modern times, I had noticed that not all people go after money and muscle. There are many, especially those from the interior countryside of the state, who go beyond these two, and try to look at people for what they are; in other words, these people look at the hearts of the people who come to them to serve. Authenticity and transparency are two great virtues that any one can easily see through; people who live a life which is contrary to what they preach, may soon lose even the few people they might have bought for a price. But the people who had great and large hearts for the people, may remain forever enshrined in their hearts.