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.

Seeds of Sensitivity

Insensitivity to the needs of our dear ones is ingrained into the human psyche; we are not talking about insensitivity to the animal and plant kingdoms, but to the clan of our own. Perhaps this is the one and only quality that is needed of the present generation to make life on earth more joyful and happy, and perhaps this is one of the toughest of all challenges this generation has to face. If only we are more sensitive to things and persons around us, then there would be better peace and harmony in our families; if we have sensitivity between the members of the family, each family can boast of an ideal family. But reality is far from this kind of situation, and that is what is ailing our age.

Like everyone else around me, I am no exception to exhibiting insensitivity towards others, especially those who are in any way less fortunate or less qualified or lower than me in social-religious status, and it does not hurt me at all to be cold and indifferent towards them. I often feel justified in being insensitive towards them, and feel they all deserve it from me. Often my relationship with them determines how sensitive or insensitive I am to them. To the people I am bonded, I tend to be alert and extremely sensitive to their needs and necessities, but to those who do not much matter to me, I am indifferent and insensitive.

I have seen that sensitivity towards other persons and to animals and plants is a matter of attitude, not merely conditioned by my personal rapport with them. For instance, if I know that certain group of people are noble and worthy of honor in my sight, then I would tend to go out of my way to make them comfortable and provide them all their needs. Let me illustrate this with an example. Often priests and religious go to attend celebrations which most often end with a festive dinner. While the priests and religious enjoy a hearty meal, their vehicle drivers may be left to starve outside the dining halls. How many of the priests and religious would remember to call them inside and provide them the same meal they take part in? I have noticed that fortunately this part of the world the priests and religious do remember to do this, partly because the drivers are part of their household, their family.

There is one little way how this sense of sensitivity towards others could be cultivated by all, and it is not so difficult to do. If only I look at every person around me as an extension of my own self, then much of the problem of insensitivity would be nibbed already at the bud. This would mean that I should dissociate the persons from all the categories the world had imposed on them, such as social, economic and religious class this person belongs to, the nationality, color, caste and influence he/she enjoys, and this would require certain mental exercise. Once this is done, then it is not difficult to look at the person with new eyes, and I would not need to be excessively alert to be sensitive to his or her needs. I would be automatically impelled to be sensitive to his/her needs.

I have been so appreciative of certain friends of mine, who are so sensitive to the needs of others that they would not bother about their own personal needs and necessities. There is another important virtue they hold, presence of mind. They are often trouble-shooters, and their sensitivity to persons and situations make them so adept to hand tough situations boldly and courageously that they are often in great demand. I feel sensitivity is a divine virtue, and while it is fifty per cent God given, the other fifty per cent needs to be cultivated and nurtured. The people who are sensitive in a society make a lot of difference, and thanks to them we can boast most of our demands are easily met.