IGNATIAN TRADITION AND PRACTICE OF SPIRITUAL DIRECTION

1. Introduction

In this blog, I am trying to establish the outstanding contribution of Ignatian tradition, especially the classic work Spiritual Exercises, to the ministry of spiritual direction today. I will draw key points from Ignatius’s writings in his Spiritual Exercises, a rich summary of Christian Spirituality. Various annotations of the Spiritual Exercises will help the director to form a clear Ignatian spiritual direction model. The annotations are there principally to tell the director how to go about spiritual exercises. Discovering this topic, special attention is given to Christian spiritual direction and its definition, religious experience, theological elements, spiritual exercises, the relationship between the director and the directee, discernment of the Spirit, and the process of discernment. The core of spiritual direction is the experience of God, explored in prayer. The spiritual director helps the individual discern his or her feelings during prayer. The Jesuits William Barry and William Connolly write that the purpose of a spiritual director is to help a person "to pay attention to God's personal communication to him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship."

2. The Spiritual Exercises

One can easily say that The Spiritual Exercises of St. Ignatius Loyola can be the foundation for developing a whole school of spiritual direction since it produced generations of spiritual directors, including members of the Society of Jesus, religious, priests, and lay ministers. The basis for spiritual direction in Ignatian tradition must be the observations and practical notes contained in the Spiritual Exercises. The primary aim of Ignatius's Spiritual Exercises is to help an individual to true inner freedom. He describes the exercises as the way of preparing and disposing the soul to rid itself of all inordinate attachments. The whole intention of the Spiritual Exercises is declared at the beginning of his work. Spiritual exercises have as their purpose the victory of self and the arrangements of one's life in such a way that no election is made under the influences of any inordinate attachment or thorough some disordered affection. Ignatius clarified it in the First Principle and Foundation: “Human beings are created to praise, reverence, and serve God our Lord, and by means of this to save their soul”. Ignatius wants to help people through his spiritual exercises, free themselves as much as possible from all inordinate affections which prevent us from discernment and walking in the way of the Lord. Spiritual guidance by a director is essential when a person inexperienced in the spiritual life ventures on the path of the Spirit.

3. The Relationship Between Director and the Directee

An individual's desire for inner freedom is the starting point for the spiritual direction that foresees the relationship with a director. In his presupposition, Ignatius draws attention to the genuine danger of categorizing, judging, or misinterpreting people. "Both giver and the receiver of the Spiritual Exercises may be of greater help and benefit to each other; it should be presupposed that every good Christian ought to be more eager to put a good interpretation on a neighbor's statement than to condemn it." That means the director always puts a good interpretation on what is shared by the directee. There is no place for prejudice, bias, or preconception. If a person seems to be wrong, one should first clarify whether one has understood correctly. The director needs to become aware of his or her own inner reactions. The insights and words of the other person deserve our respect, and we must create a climate of trust and believe in the directee just as the directee will the director.

The openness of the directee about their inner feelings is vital for spiritual direction. Only after acquiring absolute trust with the director, the directee will be able to show genuine transparency about the inner religious experience. When the director notices that the directee is not experiencing any spiritual motions in their souls, such as consolations or desola­tions, or is not being moved one way or another by different spirits, the director should question the directee. A faithful and honest account of thoughts, feelings, experiences, and disturbances must be shared by the directee so that a director can propose some spiritual exercises in accordance with the degree of progress made and adapted to the needs of the individual. Directee should disclose to the director how he is making the exercises and should give his account of them. In this way, if he has failed to understand anything fully, he can be instructed. His insights and illuminations can be subjected to scrutiny. His desolations and consolations can be discerned. Ignatius points out in his Rules for discernment that there is often a real temptation not to be honest with a director when difficulties arise.

According to Ignatius, God is The Director. We should remember the fundamental relationship is between God and the person coming for direction. Consequently, the one giving the direction ought not to lean or incline in either direction but instead stand by like the pointer of a scale in equilibrium, allowing the Creator to deal immediately with the creature and the creature with its Creator and Lord. Directors must be careful not to impose their own ideas but should entrust directee to God. The role of a director is secondary and supportive of the fundamental relationship with God. The director's task is to help the individual articulate, clarify, and distinguish what is occurring within them. The people must be helped to discern for themselves instead of relying merely on the director.

Interviews should not be too frequent, for there is a danger of creating over-dependence by seeing a directee too often. A director should not seek unnecessary information from the directee because openness is vital. The privacy of the director and directee must be respected at every moment of spiritual direction. The director should not attempt to ask about or know the personal thoughts or sins of the exercitant; it is very advantageous for the director to be faithfully informed about the various agita­tions and thoughts which the different spirits stir up in the directee. The director must be gentle and sensitive to the weaknesses of the directee, ready to support at the time of difficulty, suffering, and temptation, offer encouragement, and prepare the directee for coming consolation. The tendency of directors to give answers or opinions before sufficiently exploring the experience of the directee may provide temporary comfort, but it will delay the process, which Ignatius describes as allowing "the Creator to deal directly with the creature, and the creature with his Creator and Lord."

Ignatius's method also uses counseling skills and stresses that issues like boundaries, confidentiality, transference, and professional ethics would be at the heart of the ministry. Ignatius expects respect and trust between the director and the directee. The director must be a good listener, allowing the directee to tell their stories and religious experience without compulsion and pressure. During the spiritual direction, the focus must be kept on the directee's relationship with the Lord, and it becomes more critical at the time of election or decision making. At their first meeting or before the director formally accepts the person for spiritual direction, an agreement should be approved that is acceptable to both parties. This will solve issues like the frequency of meetings and length of spiritual direction in each session and any fee involved. The Spiritual direction should be adapted to the disposition of the persons who desire to make them, to their age, education, and ability. In this way, someone who is uneducated or has a weak constitution will not be given things they cannot reasonably bear or profit from without fatigue. Similarly, the directee should be given, as much as they are willing to dispose themselves to receive, for their greater help and progress.

The primary focal point of spiritual direction is the religious experience of the directees and their relationship with God. Ignatius's aim was to continually discover the concrete will of God and bring it to completion. While suggesting a Scripture passage for prayer, the director should be restrained in presenting the material, simply narrating the facts accurately and giving a summary explanation so as not to interfere with the movement of the Holy Spirit within the directee's prayer. Ignatius wants the director to let God deal directly with the retreatant. The director must have the ability to discern the movements of the spirits with the directee, and he needs to assess what is going on in the directee, whether he is in consolation or desolation. The spiritual direction of Christians builds upon their desire to live a Gospel-based life.

4. The Examination of Conscience in Spiritual Direction

The directee's spiritual practices are essential in the spiritual journey and invite systematic exploration. The spiritual director should include helping directees evaluate their existing practices and, if necessary introducing new ones. Catholic spirituality is gifted with St. Ignatius of Loyola and his two outstanding contributions: The Spiritual Exercises and the Apostolic dimension of religious life. The Spiritual Exercises consist of particular and general examinations of conscience, ways of praying, discernment, and subjects for meditation. Among these tools, examination of conscience is a globally accepted practice on a daily base towards spiritual growth. St. Ignatius considered it as the essential element in the entire Spiritual Exercises. The Examination of Conscience, known as the Consciousness Examen, the Daily Examen, or the Examen Prayer, is a simple spiritual exercise Ignatius of Loyola held in high esteem. People of all ages and different walks of life can practice this simple yet effective prayer. As a Spiritual Exercise, this fifteen-minute prayer can help us to prepare and make ourselves entirely free from within to find God's will.

5. Biblical and Monastic Roots of the Examination of Conscience

The Examination of conscience was rooted in the teachings of St. Paul. He reminds the Corinthian community to examine oneself before participating in the breaking of the bread: “But let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Cor 11:28). And, as the early Christians participated in the breaking of the bread very frequently, Examination of conscience became a familiar exercise of their spiritual lives. The Examination of conscience became a daily practice in the lives of early members of the clergy and those living a monastic life. The hermit St. Antony the Great, was said to have examined his conscience every night. St. Basil of Caesarea, St. Augustine of Hippo, St. Bernard of Clairvaux, and the founders of religious orders generally made the Examination of conscience a regular daily exercise of their followers. However, this spiritual practice became very profound and practical through the ‘Spiritual Exercises’ of St. Ignatius.

5.1. Types of Examination of Conscience

In his Spiritual Exercises, St. Ignatius of Loyola presents different forms of Examination of Conscience as particular and general Examinations (24-43). Ignatius explains it at the beginning of his Spiritual Exercises as Particular Examen [Sp. Ex. 24 – 31] and General Examen with five points [Sp. Ex. 32 – 44]. While their methods are different, their practice and intent are similar. Both direct the person to identify some sin or defect to be monitored. However, we can identify a significant difference between the two Examens: The General examen keeps us reflecting on how things stand between God and us. We keep up with the larger movements in our interior life, while the Particular Examen aims to reflect on particular acts that the exercitant does or wants to do in this day. Yet, the principles of the Examen are also present in the Review of Meditation [Sp. Ex. 77], Methods of Prayer [Sp. Ex. 238ff.] and in the Rules of Discernment [Sp. Ex. 313-327], making it part of the entire process of spiritual growth, not merely as an exercise to prepare for confession.

Particular Examination of conscience comprises three times in the day [Sp. Ex. 24/1. Under the category of Particular Examen, Ignatius mentions the need to focus on a single area in life that requires attention and correction [Sp. Ex. 24/2]. The Particular Examen should deal with the most prominent defect that hinders the person in developing into a mature human being because "in every person, there is generally one or other sin or imperfection which is the source of many others" [Sp. Ex. 25/1]. Ignatius lays out a clear-cut strategy for identifying the particular defect – making a resolution to resist it, keeping track of the number of times one falls into such a defect, and comparing the result to measure one's progress [Sp. Ex. 27]. Ignatius emphasizes the importance of ongoing awareness and steady spiritual progress through such an exercise.

On the other hand, the General Examination of Conscience is directed to the purification of one's inner self, consciousness, and the area of concern is not specific but thoughts, words, and deeds in general, during a given period of time [Sp. Ex. 32 – 44]. That is, the General Examination is an aid in the ongoing integration of life through awareness, introspection, and discerning inner movements. The General Examen, with its five points, help people to get in touch with their deep feelings, make sense of them concerning their orientation and thus grow in spirituality.

5.2. The Five Steps of the Examen

The Examen is a technique of prayerful reflection on the events of the day to detect God's presence and discern his direction for us. So, it begins with an invitation to become aware of God's presence. The exercitant is asked to initiate the Examen with an awareness of God's presence with them and ask for the guidance of the Holy Spirit to recollect on the day prayerfully.

5.2.1. Review the Day with Gratitude

Regarding the mode of the Examen, St. Ignatius writes: "The first point is to give thanks to God our Lord for the favors received" [Sp. Ex. 43/2]. Gratitude is the foundation of our relationship with God. In the first step of the Examen prayer, we thank God for the specific gifts of the day; we allow big and small gifts or graces to pop up in our minds, becoming aware of the many blessings that would otherwise be lost. We acknowledge our dependency on God while becoming aware of God's presence in the recent past. This helps us to come before the Lord as one who God has gifted, to whom we owe everything, and such an attitude will allow me to be humble.

5.2.2. Ask for the grace

The second step is asking for particular grace [Sp. Ex. 43/3]. Ignatius would talk of the importance of asking for grace before we pray, and in this prayer, we ask for the grace of knowing ourselves, of awareness and interior knowledge [Sp. Ex. 43/3]. We ask God to fill us with His Spirit to lead us on the right path. What we ask here is the light of God that will illuminate our hearts so that the Spirit may indicate or lead our attention to areas of life where we need to look, and this, I may do without a suffocating moralistic attitude.

5.2.3. Review the Day by Focussing on God

The Third Step of the Examen Prayer takes most of the time we allot for the entire exercise, which is devoted to reviewing the day [Sp. Ex. 43/4]. St. Ignatius asks us to walk through our day in God's presence and note its joys and delights. We reflect on our day and ask ourselves how God has been present in the events and encounters of our day and the feelings we experienced that day. When we do such retrospection, we must avoid the common errors of burrowing into our sins and focusing on ourselves. The Examen is not a time to look at the failures or count the number of sins (keeping an accountant's logbook of sins, omissions, and commissions). The review of the day is a time to become aware of where God is at work, i.e., the Examen is a God-centred exercise.

5.2.4. Asking for Forgiveness

Ignatius envisages the Fourth step as asking God our Lord to pardon for one's sins [Sp. Ex. 43/5]. A cursory glance suggests that this is a less important step in the Examen prayer, where we can quickly apologize for our mistakes and move on. However, based on what we have said so far, it is clear that the Fourth Step of the Examen Prayer is more than a quick apology. This step, then, is about accepting responsibility for our behavior and taking an honest look at the responses to the invitation of the Lord. We readily face reality about our behavior that may have been unacceptable and acknowledge that we are responsible for it.

5.2.5. Resolve to be more Human and Look toward the Future

The Fifth Step is that we resolve to amend our life, always with the help of God's Grace [Sp. Ex. 43/6]. And, thus making a resolution is important because the exercise has prepared us to be responsible and has made us aware of the areas where we can live authentic human lives. Making a resolution is a way to live better after we have introspected and we are responding to the invitation of the Lord "be perfect as your heavenly Father" in concrete ways.

The Examen was a spiritual exercise in monitoring one's attitudes and governing one's habits. Ignatius had instructed the directee to do an examination of consciousness in Spiritual Exercises to make an account of themselves and to strive to amend their life. Examen offers people of faith a time to become aware of how they are at present and to reflect on their interaction with God during one day. Hence, spiritual direction offers them the opportunity to become aware of how they have been and to reflect on their relationship with God over a more extended period and with another person of faith. The parallels between the Examen and spiritual direction are evident. The elements of the Examen may fruitfully be used as tools in spiritual direction.

6. Spiritual Direction and Directee’s Human Experience

William and Barry explain that the directee's relationship with God includes all the events, relationships, and feelings that are part of anyone's day at work or at home. He emphasizes that a director needs to pay close attention to the experiences of the directee, even reliving them, before attempting to elicit any meaning from them. Philip Sheldrake notes that a director should focus on the present, especially the inner experiences or feelings of a directee, for direction is essentially a response to their relationships with God. Robert Marsh has offered spiritual directors in the Ignatian tradition a practical model of direction based on the structure of the hour of prayer designed by Ignatius in the Spiritual Exercises (presence, intention, story, repetition, desire, conversation). As a director, Marsh invites the directee to focus on one pattern or issue that emerges from the person's life over the last month and revisit a particular instance. From there, the person may be able to bring a hitherto unnoticed encounter with God into the present. The director may then be able to see which spirit is at work ('good' or 'bad') and make this explicit to the directee as part of learning to discern for him- or herself. The spiritual directors assist the directees in becoming more aware of their feelings and in being able to put words to them and accept them as indications of their deeper selves or whole person.

7. The Discernment of Spirit and the Spiritual Direction

Most spiritual directors who identify themselves as Ignatian consider reflection and discernment to be at the heart of their practice. The most significant resource that the Spiritual Exercises can offer to the ministry of ongoing spiritual direction is the understanding of the Rules for Discernment. A director who has internalized these rules will apply them spontaneously in every encounter with the directee. Exploring the Ignatian Rules for the Discernment of Spirits, one can recognize that it has a vast and practical application in daily life.

Discernment is a pure gift from God, St. Paul lists discernment of spirits among the gifts of the Holy Spirit in his first letter to the Corinthians (12:4-10), and it arises from God's gracious initiative. It is the desire to follow the Spirit of Jesus, who is present within our daily life. According to Gallagher, Discernment is a process by which we become aware of the movements in our hearts, understand where they come form, and either accept or reject them. Discernment means making a discriminating choice between two or more good options, or between good and evil, seeing the best for this moment. Discernment does not bring us absolute certainty but instead operates in a climate of faith. It is a process of consciously becoming aware of how God is present, active, and calling us as individuals and people of God so that we can respond to God's call with greater faithfulness. These rules are directed towards training us regarding the components involved in the discernment of spirit and towards practical norms to act in our spiritual life with respect to the instructions. They are practical rather than theoretical, and Ignatius calls this text a set of rules. Not all “movements” in our heart need spiritual discernment, but only the ones that “affect my life of faith, hope, and love and my following of God’s will.” Movements are good if they lead us toward God's will and evil if they lead us away from God's will.

Ignatius sketched three fundamental steps or processes of discernment of spirits; they are become aware, understand, and accept or reject. To Be Aware means the struggle to notice what is happening in our inner spiritual experience or what spiritual movements we can recognize in our hearts and thoughts. We must be mindful of ourselves, whether or not we are in consolation or desolation. We identify the forces at play in our daily lives for and against our holiness, peace, and progress to God.

To Understand means, we accurately interpret the forces at play on us or in us. We reflect on the movements we have noticed that allow us to recognize what is of God and what is not. Every spiritual awareness is directed toward this step of understanding. We try to understand the spiritual meaning of our noticed interior movements. This is the interpretive step in discernment, and gradually we realize that one of these is of God and the other is not.

Understanding leads to the third step in discernment, called 'take action' (Accept or Reject). For Ignatius, awareness, and understanding together are not yet discernment of spirits; both are aimed toward action. Discernment of spirits will happen when the person is invited to take appropriate action after his awareness and correct interpretation of his spiritual movements. We take suitable action depending on the movements of these spirits. Everything in the discernment of spirits is directed towards action, toward firmly accepting what is of God and equally firmly rejecting what is not.

In the rules of discernment of spirits for the first week, Ignatius explains several key points for noticing the presence either of a good spirit or the evil spirit. For the person who is progressing in evil, the good spirit's presence prompts them in their conscience to move them to repentance. For those who seek better serve God, the presence of the evil spirit will trouble, saddens, and put obstacles in the way of the person's progress. In contrast, the good spirit's presence gives strength and consolation, clearing away all barriers to doing good.

Spiritual direction and spiritual exercises demand a call of Jesus to metanoia on the part of the directee or retreatant. Some people come into the spiritual direction with the expressed desire to decide about their lives, whether to marry or not, whether or not to enter religious life or leave religious life. The directee can bring this concern to the spiritual director to get help in discerning if it is indeed their call. Traditionally this has been called the election, the profound life-altering call to live Christ's values. So the election is not the same as a spiritual direction. Ignatian spiritual direction is about facilitating a directee's journey in conversion, in discipleship, and in the movement to becoming an effective missionary of Jesus.

8. Conclusion

Spiritual direction can be applied to all faith traditions; at the same time, it can also be described more precisely in ways that fit in a particular tradition such as Christian or, more specifically, Ignatian. A spiritual director is a person of innate gifts, aptitude, learning, and experience who becomes involved in the guidance of others regarding prayer and the things of the Spirit. Willian Barry and William Connolly write that the purpose of a spiritual direction is to help a person to pay attention to God's personal communication to him or her to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship. Philip Sheldrake notes that a director should focus on the present, especially on inner experiences or feelings, because the direction is essentially a response to these. The Spiritual Exercises is a practical model of spiritual direction based on the structure of the hour of prayer designed by Ignatius. The elements of the Examen may fruitfully be used as tools in spiritual direction. It is also helpful to recognize that there are different types of traditions of spiritual direction, such as Carmelite, Benedictine Franciscan, Buddhist, Sufi, Hindu, Jewish, etc. In our time, it will be good to work more out of the generic model of spiritual direction than out of a specifically Ignatian model.