Context:
St Ignatius of Loyola (1491-1556), Founder of the Jesuit Order (1540), was a prolific writer in his time. His famous work, The Spiritual Exercises, has transformed lives of billions of people. His letters, to individuals, to groups, or institutions, are directions or instructional to lead people along the right track. What makes it amazing is that what St Ignatius wrote was not just for the Jesuits, nor for the religious, but for everyone who seeks to discern (personally and in common) and to decide for meaningful individual life and as an extension for effective service for humankind.
Writings of St Ignatius:
Ignatius was an ambitious person who wanted to go up the ladder of achievements and power in the royal court in Spain. But a cannon ball shattered his leg (20May1521) when he was defending the fort of Pamplona and his dream of power and fame crumbled. During his convalescence period, he had the inner struggle: What next? Reading the lives of saints (like St Francis of Assisi and St Dominic), he wanted to do something great and beautiful; but did not know what it was and how to do. He took to road as a pilgrim – Spent over a year in the caves of Manresa (1522-1524). His inner struggle and his efforts to decipher the movements of spirits within came out as The Spiritual Exercises, which is today printed most, after the Bible, as a reference book of discernment and decision making keeping Jesus as a role model. He wrote The Spiritual Exercises as a lay person – He was neither a religious nor a priest then.
After his studies and after founding the Jesuit Order, A Pilgrim’s Journey[1], the autobiography of St Ignatius took shape (1553-1556), which was dictated to Louis Gonzalez. The whole narration is in the third person. He wrote over 7,000 letters and up to now around 6,800 letters have been published. His last letter was written on 20Jul1556, 11 days before he breathed his last. As the administrator (General Superior of the Jesuit Order), he wrote the Constitutions of the Society Jesus (containing i. Formula of the Institute; ii. Constitutions; and iii. Complementary Norms) – The Constitutions devote about 80% of its contents on formation of the Jesuits; and only about 20% on administration. This indicates that when one is well formed, he could weather any storm in life. His Personal Writings was published by Penguin (1996); and Selected Writings (of 50 letters), which are mostly instructional in nature, are also published in 1959.
The running thread in all the writings of St Ignatius is that one should be open to be guided by God, living in harmony with others and the Nature. This is emphasized by the 36th General Congregation of the Jesuits (Oct-Nov2016) as the triple reconciliation, namely reconciliation with God, humanity, and creation (Dec 1, 22-30). It is to find one’s way in life based on continuous discernment within oneself and with others in a given context.
Ignatian in a Nutshell:
A broad summary of Ignatian flames that enlightens us could be put under a few themes or paradigms, such as:
- Finding God in all things (as the world, as Gerard Manley Hopkins would say, is filled with Grandeur of God);
- Becoming a contemplative in action (as the Ignatian person is expected to be a monk in the market place, meaning, to be a person in the world but not of the world);
- Looking at the world in an incarnational way (to see God relativizing His life and mission as Jesus became a human being and worked for the salvation of humankind) – One is invited to cross over the barrier of distinction of I and You; and to move on to find a common base between I and You; and finally to merging I with You in the mission of finding one’s salvation in the salvation of the people one serves (This could be understood in terms of Mapping – Making – Meshing[2], that is, any goal is achieved by a plan based on monitoring and networking);
- Seeking freedom and detachment from attachments (Following the principle of tantum quantum, that is, to use things so much as per need and not more – SpEx 23); and
- Using The Spiritual Exercises as a tool for discernment (both for personal as well as common) in order to take decisions for an effective and meaningful life and mission.[3]
Way of Life:
The art of living out the Ignatian principles has a simple strategy and that is constant course correction in life and mission – It is a continuous and restless seeking for magis (to do more and better). St Ignatius would say that one should keep one leg firm in what one is doing; and at the same time keep one leg lifted to venture or launch upon something new that might be the need of the hour. To effect this gingerly St Ignatius would suggest twice a day Examen (or Examination of Conscience/Consciousness), which is a personal thermometer with the following steps for effective living out the mission one is engaged in.
St Ignatius proposes five simple steps for this stock taking (in about 15 minutes) and for course correction, when necessary:[4]
- Recalling: We start becoming aware of God’s presence with us. We could start with recalling God’s blessings and thanking the Lord for His goodness and for His abundance of Blessings and Grace. St Ignatius is convinced that one has always something to thank the Lord and others for.
- Recollecting: Next, scan the day, as a movie running in my mind. We could recall the events and our deeds and words. As St Ignatius would put it, “from the hour of rising to the present examen, hour by hour period by period; first as to thoughts, then words, then deeds.”
- Reflecting: Going over the events and our reaction or response, there could be something good and beautiful and there would be something not so good and unpleasant. We feel sorry for anything we did not do well, for words that might have hurt others, for ignoring someone in need etc.
- Reconciling: Reflection leads us to reconciliation. We repent for what went wrong and resolve to do better. We begin to see everything new in the light of God’s light of grace and presence.
- Restarting: This is the course correction, the ultimate goal of examining oneself. We take courage to start all over again or to mend our ways when it is not synchronizing with that of God.
This daily exercise keeps us fit and alert to become conscious of our life and mission.
Encounter with God:
The ultimate goal for St Ignatius is to seek everything in God and to find God in everything. This is facilitated by cultivating friendship with God in and through prayer. Prayer, at its best, is looking at God and letting God look at us. In this ascending awareness of God in and around us, there is the descending grace of God, thereby building up tender relationship and friendship with God. Ignatius would compare this intimacy with God, with cultivating lasting friendship with others. He would suggest the following ways of cultivating, nurturing, and maturing friendship with God. This is to know Jesus more intimately, to love him more intensely, and to follow him more closely (SpEx 104).
In order to realize this goal of becoming friendly with Jesus, we need to spend time with Him in order to learn who He is and who I am. This is a honesty-zone where we see things and persons as is – This would help us understand later people as they are. Learning about a person, brings in the need to listen to the person in order to achieve resonance of mind and heart which would eventually lead to action. It is not hearing but listening, listening carefully and intently, that is needed. It is like Elijah meeting God on Mount Horeb: God was not there on a terrible tempest, nor in a frightening earthquake, nor in a devastating fire, but in a gentle breeze – God spoke to him in a ‘still small voice’ (1 Kg 19:11-12). This still small voice emanating from our conscience has the power to make us realize who we are and what we need to do. It is, for St Ignatius, to change over from self-centric to other-centric. It is in this silent encounter with God, Godness permeates us.[5] And there begins to evolve newness in life in which prayer becomes practical life with a meaningful transition from ritual (doing) to spiritual (being) transforming us from ‘human-doing’ to ‘human-being’.
Methods of Prayers:
Contemplation: St Ignatius proposes various methods of prayers. The easiest and most effective is the Contemplation – This is the heritage and hall mark of Ignatian prayer method. It is to bring any event, historical or personal, to memory and relive the experience involving the whole person with all the five senses. One needs to create a conducive atmosphere so that one possess an optimum spirit or ‘mood’ for an effective prayer experience. In imagining/ visualizing an event, say in the life of Jesus, we not only compose the place and create a disposition in ourselves but also we integrate time and space becoming aware of things evolving around us. It is similar to the Japanese tea-ceremony where we are fully alive to drinking tea and also drinking in the surrounding around us along with the tea.
J. Martin offers a beautiful example in The Jesuit Guide to (Almost) Everything (2010) taking the passage of the Boat in the Storm (Lk 8:22-25).[6]
i. Seeing: You could visualize the tiny boat with rough structure and workmanship. The disciples are filled with fear as tall waves crash against the boat rocking it violently; and out of fear for life, they are huddling and struggling together, while Jesus is sleeping undisturbed!
ii. Hearing: You could hear the howling wind and the booming thunder mingled with shouts of disciples giving random directions in confusion and the waves making crackling noise onto the boat.
iii. Smelling: The boat presumably might have been used for fishing. You could smell the residual odour of fish which becomes stronger mixed with moisture.
iv. Touching/Feeling: You can feel how the clothes have been soaked in the waves and the drenched clothes giving you a feeling of chill.
v. Tasting: As the sea water rises and flashes on all, you could taste the salty water. You could perhaps remember meals when the salt was a bit much.
And finally, you could see Jesus calming the storm. Thus, one takes active part in the scene enacted or enlivened anew. The feeling makes one think to do something good for oneself and for others. Thus seeing influences perception, which in turn brings in understanding growing into auspicious attitude. This disposition leads one to effective decision culminating in action for the good of others, which in turn ends in transformation of the society at large. The event may be insignificant but the effect would be enormous.
Lectio divina: Another form of prayer is ‘reflective reading’ of the Scripture. This is from the tradition of St Benedict[7] and is offered as the Second Method of Praying by St Ignatius (SpEx, 249-252). The mind of St Ignatius is that all things come from God and Christ becomes via media to lead human beings back to God.[8]
The method is simple: You could choose a passage from the Holy Scripture. This is contemplating the meaning of each word as prayer-impulse. Here what is important is relishing each word read and reflecting and allowing it to act on oneself.[9]
- Reading: As you reflectively read, you could ask yourself what does the text tell you in your present context. At times the words might be enlightening and encouraging and enlivening to go ahead in the present mission.
- Reflection: You could go in-depth at your feeling level. You could feel what God is telling you through the text. You could check whether the words you read become alive for you in the present life and mission.
- Prayer: After reflecting and reflection what God wants to reveal to you, now it is your turn to tell God what you want to say about the text. Make the text as your prayer of thanksgiving or petition. And you could feel the presence of God encircling you and His shower of blessings descending on you.
- Action: Now comes the real outcome of the prayer, namely what you want to do in life based on the outcome of your prayer. As you have encountered God in prayers through His Word of life and grace, after you have felt His unconditional and unfailing presence and accompaniment, now what is your part to play in the company of God for the good of others.
We could think of an event that took place in the life of Jesus. For example, Jesus goes to the Synagogue in Nazareth on a Sabbath day. The passage He was given to read was Lk 4:16-30. And the same became His mission manifesto: Liberty to the captives. He describes what He means by ‘Captives’ – They are the ones who are the physically, socially, politically, and spiritually belittled, ignored, marginalized, exploited, and broken. On claiming that the prophecy of Isaiah (Is 61:1) was fulfilled on him, as it has now become his mission goal, some admire Him, some are critical of Him, while the majority are silent or neutral. What we learn from this event is that we need to have clarity about our mission and the goal to realize. The starting point is the conviction in heart, confidence in oneself, and commitment in work.
St Ignatius proposes also prayer according to rhythmic measures (SpEx 258-260). This is much practiced in the Eastern Prayer system (known as Nama Japa): One repeats a word or a phrase of words till it becomes synchronized with one’s breathing in and out.
The outcome of our prayers is not simply being there but being with God in whom we live, move, and have our being (Act 17:28). And it also gives us the insight to see things again for the first time, that is, the reality might be the same but our perception and understanding would be ever new. This is what St Ignatius would say: Seeing everything new, especially when he could see God working for us in the Nature, “in the elements, giving them existence; in the plants, giving them life; in the animals, giving them sensation; in human beings, giving them intelligence; and finally,… He dwells also in myself, giving me existence, life, sensation, and intelligence; and even further, making me His temple, since I am created as a likeness and image of the Divine Majesty” (SpEx 235 – Contemplation to attain Love).[10] We begin to realize that microcosm that we individually are is a replica of the macrocosm.
To make this prayer journey effective we might want to have an inspiring source or a mentor who would be not only a role model but who constantly enlightens us through understanding and unconditional acceptance. The impact would be change in our outlook and in our living out our vocation or mission – We eventually learn how to work and how to live.
Discernment in Common:
Prayer not only helps us take an inward journey within us to understand, to accept, to accommodate, and to achieve; but it also make it possible to have an aerial survey of reality made of others who journey with us in life and who are partners in mission. St Ignatius would call it a two-step formula: i. making the decision; and ii. taking the decision. Consulting others and reflecting on the opinions and alternatives proposed by companions in mission would be the first step in gaining clarity about an issue – This is making the decision. Based on the outcome and checking with one’s inner resonance one takes the decision.
Making the Decision: First the issue is to be clearly identified and it has to be clear, concrete, and specific. One needs to have the openness to the movements of spirit, opinions and suggestions from others, and inspiration from God. Here, what is essential is freedom from prejudgment or addiction. Then, we need to gather information about the issue in focus with pros and cons as well as alternate possibilities with clear idea of advantages and disadvantages in pursuing one course or the other, by not only being conscious of our inner movements but also becoming aware of the minds of others. At the same time, we need to check the spiritual pulse, namely to feel what idea or proposal gives us peace of mind or calmness in heart. Finally, among the alternatives, which makes one (or the group) comfortable in choosing for the good of all involved in the process (especially the beneficiary), would the candidate to be approved. A feeling of consensus would be the preferable pointer in the right direction.[11]
Taking the Decision: Once there is personal clarity, then its resonance with others in the mission is ensured. This Ignatian strategy of discernment in common, mirrors the process of personal discernment.[12] Common ground of reassurance or reinforcement is sought and found. And the work director or the apostolic leader takes the decision which is to be owned by all in the team.
An example in the life of Jesus could be cited: Jesus thinks aloud a visit to Lazar, who was reported to be unwell, with his disciples (Jn 11:1-16): One cautions saying that people in authority are looking for an occasion to finish Him off and hence it is not an opportune time to go out in the open; another brings in delay tactics saying Lazar would be fine soon; yet another gives the assurance that all could stand together in case of danger or emergency. The pointer is that they could go but should be aware of obstacles. This was making the decision; and finally Jesus says: Let us go. This is taking the decision. In this process of discernment in common the essential features are: You listen to others and understand the issue from his/her perspective; while you trust what others say and feel, you also look for verification lest you are falsely led; you also look for insights and alternative that come to light from the sharing of others; and finally there is resonance of thinking and feeling leading to action. Here each one tries to reinforce the predominant or consensus views or feeling with regard to an issue or matter considered.
If you consider the social structure as pyramidal, you could think of two possibilities of decision making: top-down or bottom-up. The corporate model is top-down, where the CEO or the members of the Governing Board would make a decision and it would percolate to the people at the bottom of the pyramid – There is not much of discussion as they are more instructions. The Jesuit model, which is also now labelled by Pope Francis as the synodal model, is a bottom-up model. People at the bottom of the pyramid have their say, which is listened to by their immediate higher-ups and this way it permeates the administration. The former is the personal decision making and the latter is discernment in common. St Ignatius recommends the second one.
Rollercoaster Waves in Life:
Decision making process could be periodic or cyclic. Rollercoaster ride is something that all, young and old, like and enjoy. The network of rollercoaster system contains rising up and falling down. When the car initially falls down from a summit, it gains kinetic energy (depending on the steep of the slope and velocity of travel); and this energy gained is used to go up the next submit gaining potential energy which depends on the height climbed. The whole system depends on the inertia, gravity, and potential/kinetic energy.
In life, the inner kinetic energy of confidence that gives us a push helps us scale newer heights by building the potential energy of courage. The summit and valley in a rollercoaster system correspond to the design of our mind and the desire of our heart, which makes us shuttle between the pinnacle of success and the valley of challenges – In terms of St Ignatius it is ‘consolation’ and ‘desolation’ respectively.[13] What is needed is the necessary buoyancy to keep going with a spirit of equilibrium of not losing one’s head on the face of success nor losing one’s heart when failure is met.
Take-Home Points:
From the writings of St Ignatius one would have a number of take-home points for practical and daily life.
- He would recommend that each one spends about 15 minutes a day with oneself to take stock of one’s life that day, especially to bring home acts of commission as well as omission and aggression. This would be a tool for course correction in life and to ensure better and meaningful life – This review of life could also serve as a revisit tool in life.
- There is need for making the right decision. This needs critical thinking and assent of feeling. Further, personal discernment should be bolstered with discernment in common. So, taking the personal/official decision is the outcome of making the decision by the collaborators in life and mission.
- This process of keeping in touch with oneself, especially with one’s inner movements, and with the opinions of others, should enable one to see and feel everything new leading to do action that would be meaningful, useful, and beneficial to all in the game.
- One needs to distinguish between understanding and approval. Normally we judge someone based on his/her action. Very often our decision/judgement is based on or coloured by our presumption or prejudice; and we never consider the intention of the person for his/her action. We need to see the world of the other from his/her stand point.
In a nutshell, Ignatius’ writing offers a holistic approach: formation of head, heart, and hand. It is: Critical thinking based on the dissection of facts/incidents and perception without prejudice; compassionate heart that feels for the other and eventually becomes the other in order to see his/her world with his/her lens. It is a transition from sympathy to empathy, that is, from feeling for the other to becoming the other.
Love: Word and Deed
For St Ignatius of Loyola, “love ought to manifest itself more by deed than by words” (SpEx 230). Love is not a theory but a way of living; and it gives meaning to life and mission. For him, this amounts to communication of love that has to become concrete and alive in commitment to service for the others (SpEx 231).
This could be lived out in our daily life and mission in so many ways:
- We need to be present for the other: When we meet someone or someone comes to us, we need to be consciously present for the person with resonating feeling and understanding, generating synchronizing vibrations that creates bonding.
- We need to listen to the other compassionately: This would lead us to see the world of the other from his/her perspective/view.
- Being with someone and understanding him/her opens up vistas where we could express our love concretely in deeds more than words. We do not simply promise but we walk the talk.
- This immersion into the world of the other helps us make the decision to do something good for the other and gives us the impulse to take action. Our thinking and feeling lead us to action.
- Ultimately our understanding the other makes us love the other. We recognize that each one is unique. One jacket may not fit all – We need to find what is good for each one, without affecting the common good.
- This interaction with the other makes us understand ourselves and the world better especially it teaches the need and art of forgiveness. Forgiveness is the best art to get out of the trap of guilt and anger.
- And our openness, sympathy, and understanding draws us closer to the other creating a bond of love and leading to praying for the other. Thus, God becomes the cementing factor in all our life and mission. Prayer and good wishes are the same – Prayer is the our good wishes sent to the person through God.
Ignatian Profile:
As one sieves through the writings of St Ignatius one gathers the following practical tips for a meaningful life and effective mission:
- We need to have openness of mind and heart which makes it possible to walk with the other through unknown and challenging road of life.
- We need to be available for others: There is need to make time for the other, especially when he/she needs is badly. Jesus was so busy that he did not have time to eat and rest but He could find time for all (Mk 6:31) – young and old, educated and illiterate, fan and critic.
- Sometime we might be available but we may not be approachable. It is not the positions but dispositions that matters. Children could feel at home with Jesus (Mt 19:14); and top ranking officials like Nicodemus could have a complex discussion with Jesus (Jn 3:1-21). For every one, Jesus was fascinating.
- We need to be flexible: We need to often reflect, especially when in administration, whether rules are for people or whether people are for rules. This question was raised by Jesus Himself (Mk 2:27).
- We need to build healthy relationships as the web for a meaningful ministry. In this process we need to keep in check our own presupposition or prejudice which often influence our attitude. We need to be open to alternate views that could make better sense in a given context.
- Ultimately we need to become the catalyst in the world effecting the needed changes for the better. And in the process we become the change that we want to bring in. This needs resilience to endure changes and challenges and inner strength to keep up an equilibrium state of mind and heart.
Conclusion:
The writings of St Ignatius sprang from his own experience in life. It is not simply a one-man’s musing or fantasy but what he has written is what he learnt from God-Experience, for he experienced God teaching him as a school teacher instructing an average pupil.[14] And this enlightenment has been translated to his day to day life and now transmitted to us for our experiencing the same and for living it out. What St Ignatius has written is not specially for the Jesuits nor for the religious but for anyone who could have openness to understand himself/herselt.
* – Bi-annual talk delivered to the officials in Loyola Campus (Chennai): 05Apr2023
Francis P Xavier SJ
16Apr2023
[1] There is another book, A Pilgrim’s Progress (from This World to That Which is to come), written by John Bunyan (1629-1688) (pub. 1678).
[2] T. Henry, Die Empty, Penguin, 2013.
[3] J. Martin, The Jesuit Guide to (Almost) Everything, HarperOne, NY, 2012.
[4] G.E. Ganss (Tr), The Spiritual Exercises of St Ignatius, Gujarat Sahitya Prakash, Anand, 1995, p.38 (SpEx 43).
[5] E. Rajendram (Ed), Re-discovering Inigo the Pilgrim in South Asianness (Growing into Godness: Ignatian Perspectives), ISPCK, Delhi, 2023, pp.37-53.
[6] Cf. J. Martin, The Jesuit Guide to (almost) Everything, HarperOne, NY, 2010, pp.147-150.
[7] The Rule of St Benedict, Ch. 48.
[8] G.E. Ganss (Tr), The Spiritual Exercises of St Ignatius, Gujarat Sahitya Prakash, Anand, 1995, p.201.
[9] G.E. Ganss (Tr), The Spiritual Exercises of St Ignatius, Gujarat Sahitya Prakash, Anand, 1995 – SpEx: 249-257. Instruction of St Ignatius to pray common prayer, like Our Father, is extended to reading passages in the Scripture.
[10] G.E. Ganss (Tr), The Spiritual Exercises of St Ignatius, Gujarat Sahitya Prakash, Anand, 1995, p.95.
[11] https://www.ignatianspirituality.com/making-good-decisions/an-approach-to-good-choices/an-ignatian-framework-for-making-a-decision/
[12] https://www.xavier.edu/jesuitresource/taking-time-to-reflect/inspired-decision-making1/intro-to-decision-making#:~:text=The%20approach%20to%20Ignatian%20group,deliberations%20in%20forming%20the%20Society.
[13] G.E. Ganss (Tr), The Spiritual Exercises of St Ignatius, Gujarat Sahitya Prakash, Anand, 1995, p.122. St Ignatius deals with consolation (SpEx 316) and desolation (SpEx 317) as part of Rules for the Discernment of Spirits (SpEx 313-327) and also instructs people how to deal with the situation especially in the context of taking decision.
[14] J.F.X. O’Conor (Ed), The Autobiography of St Ignatius, Benziger, New York, 1899, Ch. III, p. 13.