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.

Preaching through Life

It is one thing to know and another thing to really feel it in our bones. Facts do not touch us, except when they come to give us the much needed jolt or shock. It is like everyone knows that smoking is injurious to health, but one does not care for the statutory warning by the government until the physician tells the person after a mild attack that if he does not give up smoking, he would have just a few more months to live. The person had known the facts, but it was only the shock that would refrain him from resorting to the next cigarette. So many things in life are based on this simple notion that we are not touched by facts, but wait for a jolt which would wake us out of the slumber.

It is so easy to talk about something, but when it comes to cross checking what we talk with what we do, it might make us ashamed. Today as I walked back home after the Mass at the Cloistered Carmel Convent, the regular couple I see often during the Mass were returning home. I slowed down my walk to say hello to them, and after the greetings, the lady asked me if the new practices of liturgical rubrics are in vogue or not, and I told her quite confidently that they were. Then she asked me, Why are the people not following them still, and I was trying to evade her question saying that the people have not been adequately informed about the changes.

In my enthusiasm, I told her that it is the duty of the pastors to educate the people and invite them to follow the new rubrics. She was sharp enough to ask me immediately, in that case, why didn’t you tell the people today, and I did not know what to say. I did not realize that she would put that embarrassing question to me. Then she pleaded, please inform them during the Mass! It came as an eye-opener for me to realize that quite often I do not realize what I preach to others, and needless to say, I do not care to practice much of what I preach, and it is a sad thing, and I hope to do something about this at least in the days to come.

There is a little hole in my authenticity, that is to say there is an incongruity between what I preach to others and what I practice in my person life. It is true that when I preach, I do it as a servant of God, while when I practice, I do it as an individual. There is a difference in the two roles I constantly play, however it is the same person. I am sure there would be more people who would be moved to practice not what I preach, but what I practice in my own life. The greatest scripture I can preach to others is my personal life, how God is acting in me and through me, and how I find him in others, in nature and in the universe. I can preach so well with my life, and not necessarily by my words.

Maybe it is time that I reduce my preaching in words and begin to preach through my life; I know it is not that easy to do, because I need to learn some of the basics all over again. I need to look at what I had been advocating to others, so that I myself my inculcate some of the values. For instance, I have been quite good in giving advice to those in trouble and difficulty, while I have not realized that I myself had been in such a situation many a times, and had not felt the need to seek help and assistance. I need to get down from the pulpit and stand in the midst of people who are struggling to make meaning out of my words, and I shall find some meaning in them for myself, so that they may inspire others too!

Art of Saying No Gracefully

I know many of us suffer from this weakness: unable to say no someone dear to us! We are pushed to resorting to pleasing others, at the extent of displeasing ourselves, all because we do not have the guts to call cards. One thing which is at the back of our mind, when we force ourselves to oblige is the fear of losing the goodwill that we enjoy with these people. At the other side of the spectrum is the consciousness of our own reputation: what will s/he think if I do not oblige? Ultimately we end up pleasing others, while deep within displeasing ourselves, which may in the long run become a compulsive syndrome difficult to placate.

We need to master the difficult art of saying no gracefully! Here the words art and gracefully are significant. Since it is an art, it needs to be cultivated; we are not born with the rudiments of this art, but we need to learn through the hard way. Saying ‘no’ rudely or indifferently will have its severe consequences, and therefore we should employ the best of our smile, choicest gentle and polite words, and harken the best tonal quality to convey this stern no! It is on how we say this no, which will determine if it will have dire consequences, or happy conclusions to one of the problems which had been pricking our conscience for long.

When it comes to inter personal relationships, we are all too frightened about others; we do not wish to challenge others, because we feel that if we do, others may forsake us, and we will be left without friends. Therefore we would go all the way to compromise! And if our friends can make out that we have begun to compromise, they are sure to make use of it for their own advantage, and we may be left to drown ourselves in misery and fear. But the fact is not all the people who receive a gentle ‘no’ will feel offended; they may even feel happy that we had the courage to say no so gracefully. In this case, instead of the relationship remaining status quo, it may grow into a healthy relationship.

But we cannot over rule the consequences, if for some reason or other our gracefulness does not make the magic! A person or two may be offended and may even burst out in public, and this is part of the deal, in being authentic to ourselves. Which one would we prefer: trying to please others even while going against our wish, or to please ourselves without displeasing others. The dire consequences, if there be any, may not last long, and people may come back to us, when they realize that we were not in a position to entertain their request at the time they required. But that may take some time, and we may have to practice patience till then.

There are very few people who have really mastered this difficult art, and I have come across people who would refuse a favour so sweetly that I would not mind that at all, and again when I need something to be done by them, I would not hesitate to approach them. We all need to practice this art, because it would come to our aid at any time, especially when we are to work under a senior person, who would demand things which we may not be in a position to fulfil. We will be able to find and retain more friends by mastering this art, if only we know how to do it. There is no short cut to learning this art; we may have to start practising smiling sweetly; maybe a mirror may help us to accomplish. The second thing that can help is a set of sweet words. That will do to start mastering this art of saying no gracefully.

Ignatian Insights 1 : Attachments

It was a beautiful realization to think that the most precious things in life are hard-earned; I can think of the most precious things in life, be it things or persons or even notions, and each one of them would tell a fascinating story. The paradox is that these hard-earned things and persons are so dear to us that parting with them becomes an ordeal, and invariably at several moments in life we are called to “sacrifice” them for a greater good, even if that is only in the level of concept and notion, and not a reality altogether. Sometimes our hands and feet are tied, and we are left with no other option than give them up, and it is painful to let them go.

Another sweet-n-sour realization is that there is further joy in letting something I had kept close to my heart for years to go; the initial pain would linger in my heart for quite a while, and it may take away my sleep, but I know at the end I had the generosity to let this thing go, or let this person walk out of my life freely. One of the greatest maladies of this age is excessive attachment to things and persons, and that causes much of the misery, pain and suffering. Those who are able to give up hard-earned things and persons, enjoy greater peace and happiness in life, and I have seen this in the life of some of the people I had lived with.

Ignatius of Loyola was not only a great spiritual master, who taught us the language of learning about the heart, but also taught us some of the most wonderful psychological insights which had taken several centuries to really form and become theories. He was quite clear when he held that we cannot arrive at an impartial decision, unless we begin clearing ourselves from all forms of inordinate attachments. For those who are tied to attachments and yet wish to move forward, Ignatius has given them a way of getting out of this web : agere contra (to act against) is one way, to desire and pray for the contrary to what I am attached to.

We can hardly think of attachment as something which can have negative effect on us; we take it for granted that our “security” is in having people close to us, things which can give us the kind of pleasure that we see. It might take us some guts to realize that the very things and persons we think as giving us security may become obstacles in realizing the “freedom” of God’s children. It is wrong to think that all things and persons we are attached to may prevent us from realizing our inner freedom to move with the Spirit, where she wills, but the word we need to underline is “inordinate” or “disorderly”, which can stifle our freedom and spontaneity.

But is it ever possible to live a life without being attached to things, persons and ideas? Humanly speaking it is impossible; but we need not worry about all kinds of attachments; there are attachments which may free us to greater things. For instance attachment to certain values can take us a long way in being witness to the Kingdom; but when these attachments become obsessions, we may be treading on a tight rope, and the danger of falling from grace is more. The best way to check our attachments is this : If I am able to give it up without feeling bad or sad, then I am safe; the attachments which bind me and delimit my freedom, may cause more harm to me than good.

Pinch of the Purse

As I awaited my turn at the dental clinic, I could see before me a simple-looking gentleman, turning the pages of a sophisticated magazine ‘People’, and from the way he was turning the pages, it was quite obvious that he didn’t know how to read English. After a little while, it was his turn, and the dentist did a quick check on his teeth, and told him that one of his teeth needs to be extracted, and the gentleman asked her quite casually how much it would cost, and she replied in a matter of fact tone, rupees twelve hundred. Probably the amount was far beyond his imagination, and he asked her if it could be less, and the young lady dentist retorted that she could not reduce the amount, since the extraction involved a lot of work.

But the man could not take her words as final, and went on arguing with her that the amount was far too much for him to bear, since he was poor. The dentist would not listen to his pleas: ‘If you want to get it done, you are welcome’. She was obviously getting annoyed with him, but looking at the situation, I felt sad for this gentleman. She had prescribed some antibiotics to be taken three days before he wishes the extraction to be done. He had given her hints that he had to first of all collect the money, then only could he visit the clinic. This gentleman might be earning some three thousand rupees per month, and if he has to cough out one third of his livelihood to pull out a tooth is too much for him.

The same is true for most of the people around us, and I most often take it for granted that most people around me cannot afford to avail the sophisticated clinical facilities, and super speciality health care facilities available today. It seldom occurs me to bargain the rates when I feel that I am being charged far more than the just charges; I take it for granted that the charges, especially consultation fees with physicians, are non-negotiable. The fact is there are very few physicians and health care assistants, who decide to demand only a just fees from the patients; human greed knows no bounds, and if the doctors don’t have any shame to demand as much as they want, why can’t I tell them how much I can really pay.

In a cultured society such as ours (was there ever an uncultured society in the world?), to bargain is considered a mean job; gentlemen and ladies of decent origin are not expected to bargain, however high the charges are; it is considered impolite among the affluent, and that is the reason why some of the sophisticated shops and eateries would not mind putting the prices of things ten times more, and would be sure that no one would challenge the price. But to bargain and pay only what is due is the birth right of not only every poor, but also of every individual. It is painful for those who had to sweat out to earn a living, to pour out the fruits of their sweat and blood in the hands of some greedy men and women.

When I accompany some of my friends for shopping or some purchase, I feel it annoying if they do not even make an effort to bargain the prices, at least wherever it is possible. There are many who do not mind paying whatever they are asked, because we have not earned the money, or that someone else had laboured to earn the money. Our purses do not pinch us, and unfortunately most of the people around us have a hole in their pockets, and money does not stay with them. I would like to see my purse always pinching me, because that is how I can truly stand in the company of the millions of other men and women around me, and experience solidarity with them.

‘M only Human

Sometimes I shudder to think how ‘human’ I am, that I am all too vulnerable! The image that often crosses my mind is a dry leaf caught in a whirlwind, unable to find its way, but being tossed by forces from all sides; it may have to land in a place it would have least desired, and all its dreams and aspirations would have gone awry. It is true, as a human person, endowed with reason, I am able to stir my life to a certain extent, but more than that I am but a fry in the limitless ocean, and my words and actions can make too little difference in the world I live and have my being. To realize that I am a limited being in the midst of limitless universe, is too frightening.

But that is what reality is, and I have no other alternative than to accept this fact, that I am incapable of changing most of myself, what I am and what I have been taught, and what I carry with me 24x7. Sometimes I wish I have been endowed with limitless powers to control the forces which make me dance according to their tunes, but I am frightened that it would only mean that there would be anarchy all around me, if that same limitless power is given to all those who wish to control my existence, my being and my life in this universe. Ultimately I have to accept my limitations, vulnerabilities and live with them happily.

There were times when I would think of changing one particular aspect of my personality, do my best to practice asceticism or self-control in order to discipline myself; but now I realize that all those had been mere eye-wash; I change too little even after several self-conscious attempts. I am reminded of that beautiful story of a jackal which fell on a bucket full of water-color, and went around claiming himself to be the king of the forest, and all others believed him, until one rainy day he got wet and all the color disappear, and he had to acknowledge his true self. That is what happens often with me, and it would not take too long for my true color to appear.

From my younger days, I had been taught to consider myself as a strong person with strong inclinations and habits, with a capacity to design my own life as I desire. There had been deliberate attempts to undermine the ‘human’ aspect in me, and there were some who considered that to accept one’s own vulnerability is to give in to them. They would not permit me to acknowledge my weaknesses, but I realize as I grow that one area of blessedness opens only when I see my own weaknesses, my own vulnerabilities, or to use an idiomatic expression, when I see my own nakedness. I am no different from the rest of humanity, and I do not need to put up a face to show that I am better than the rest, I feel comfortable being one among the weak humanity.

I can be conscious of my weaknesses, and yet be on the alert not to give in to them whenever they assail me. To know that I am a sinner does not make me truly a sinner, but when I allow myself to sinful action, words and thoughts, then they do make me truly a sinner. The same can be applied for my weaknesses and vulnerabilities too. My weaknesses do not necessarily make me weak; I can put up a fierce battle even with all my weaknesses, but when I give in to my base nature and indulge in things which make me dehuman or subhuman, then I become weak, and they can gradually lead me to meet my nemesis. But so long I am on my guard, safeguarding my weaknesses from being assaulted, then I can be sure that I can retain my sanity, come what may!