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.

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.