Exercitia spiritualia by Saint Ignatius of Loyola, Aloysio R.P Bellecio; editions ; First published in ; Subjects: Spiritual exercises, Meditations, Spiritual. IGNATIUS OF LOYOLA, Saint (). Exercitia Spiritualia. Rome: Antonio Blado, 11 September 8° ( x mm). A-O8 P4 (lacking terminal blank. Subject. Ignatius, of Loyola, Saint, (2). Exercitia spiritualia (2). Devotional literature. (2). Jesuits (1). Religious aspects (1). more Subscribe to results.

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Exercitia spiritualia S. Ignatii de Loyola

These exercises were the invention of ST. They originated from two main exdrcitia He invented spiritual exercises, which lasted for three or four weeks for the purpose of deepening and strengthening the spiritual life of the faithful. He was originally an officer in the army, but he was laid up as the result of a wound, and during his convalescence he read spiritual books, and thus received the stimulus which eventually led to the exercises. The small, three day, exercises spirituala really only sermons, but the big exercises are meditation in the true sense of the word.

Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me. Within Thy wounds, hide me: Never permit me to be separated from The: From the wicked enemy defend me: This prayer is meditated on line by line, as I described to you in full detail in my earlier lectures.

According to the orthodox view, of course, he has not created this form, for Christ is an objective, external presence, which only becomes clear to the inner eye through the meditation. This is undertaken as a support to the already existing conviction of the absolute existence of Christ.

The spirituakia, through his most intimate and active mental absorption in this form, gradually loses his own identity and soul into that of Christ. It is through this, that the elevation of the human exercitiia, which is the purpose of such meditations, takes place. As Przywara says, a totality is formed: Christ appears as a totality in this meditation, not only as man but also as God, inasmuch as the Church formula is: The figure of Christ has, as you have already heard, psiritualia counterpart in the East, in the figure of the Purusha, of the Atman or of Mahasukha.

It is the idea of a being which entirely contains the conscious man, and which raises him thereby to a totality, which he could never attain by himself. This greater being, which contains the human being, is, according to the Indian definition, the so-called Self, the transcendent Self of man, not the ego but something far beyond the ego, the transcendental subject.

This in a sense corresponds to the inner Christ of Christian mysticism, the Christ who is the vine while we are the branches. We are a part of this totality, we flow in a certain sense in the blood of Christ, we have our part in his body, which penetrates us, we breathe with his breath, spiritualla are therefore so to speak Christ himself, in spite of being parts.

This experience is very different to the Indian point of view, where it is the Yogin himself who becomes Buddha. It is the exact opposite; for in the West, Christ is the active agent who takes man and makes him part of exerctia, it is not the meditator who makes Christ his own.

There is no longer a Buddha, he has gone over into Nirvana, into a state of non-being which represents the highest perfection. One deceives oneself completely when one assumes, that a religious service in the East, taking place spirotualia a statue of Buddha, is addressed to Buddha.

Buddha no longer exists, exerxitia in Christianity, on the contrary, Christ always exists. And it is really the goal of the exercises, to bring about the disappearance of the subjective ego man, for it is he who has voluntarily subjected himself to the discipline of the Church. This point of view, which I am trying to make clear to you, is not the invention of St. Ignatius, but contains ideas which have existed since the earliest days of the Church, and are also to be found in those an ancient spiritual movements which ran parallel to the Church.


Hippolytus is one of our main sources of information about Gnosticism, and the other spiritual movements which sprang from a common origin with the Church and ran parallel to it. And [hereafter] shalt thou be a companion of the Deity, and a co-heir with Christ, no longer enslaved by eexrcitia or passions, and wasted by dis ease.

For thou hast become God. He has elevated thee, 0 man, to His own rank, by having made thee even God unto His glory! We find similar statements in the writings of St.

Exercitia spiritualia | Open Library

Paul and therefore Hippolytus refers to I. Hippolytus takes the inner relationship of man to Spiritualis literally: I should also like to read you a passage from another valuable document, which is not Christian but Gnostic. This stands in absolute opposition to the teaching of the Church, that God is an objective presence, a Thou.

This conception leads us directly to the East. Monoimus was an Arab and it is possible that at that time, about the end of the first century A. Already in the second century B.

We also find indications in India of western influences, but it is impossible to date them accurately. This whole question is still open, for we have not yet won the necessary evidence to be able to judge with certainty. The interesting point in the quotation from Monoimus is that the Deity is made responsible for all involuntary psychic phenomena. We all know how difficult it is to control our emotions; we cannot in fact win complete control without injuring ourselves.

It has almost a redeeming effect, if we can break out in some way.

In this passage we are told that these overpowering emotions come from the inner God. Hence it follows that man should make use of creatures so far as they do help him towards his end, and should withdraw from them so far as they are a hindrance to him in regard of that end.

Ignatius, of Loyola, Saint, Exercitia spiritualia. : Toronto Public Library

In contrast to the western biological point of view, that every living creature has its purpose in itself, Ignatius declares that man has been created for a specific purpose: He should come to the court of the king, in order to belong to that circle which surrounds and praises God; he should be a grape on the vine of God.

Redemption of course is the unity which is God. Man meets God in the centre of the cross, man is the manifestation of the conflict and God represents their union. This suffering is laid upon man, in the sense that man is not God, he is not united but divided, and he suffers from the yearning and necessity to find unity. This gives the tearing apart of the human soul an extraordinarily new and important interpretation. But it is also not new, for we have a parallel in a very interesting antique text from the fragments of the Acts of John: You find the symbol of the mountain here again, the mountain which we found in Richard of St.

And having thus spoken, He shewed me a cross of light set up, and about the cross a great multitude: As a poet, Carl Spitteler, once expressed it: This cross of light is sometimes called the Word by me for your sakes, sometimes Mind, sometimes Jesus, Sometimes Christ, sometimes Door, sometimes a Way, sometimes Bread, sometimes Seed, sometimes Resurrection, sometimes Son, sometimes Father, sometimes Spiritsometimes Life, sometimes Truth, sometimes Faith, sometimes Grace.

Carl Jung: “Today I will briefly recapitulate the exercitia spiritualia.”

Now these things it is called as toward men: And whereas it is wisdom fitly comp acted together, there are on the right and on the left of it, powers, principalities, dominations and daemons, operations, threatwrath, devils or slanderingsSatan, and the Lower Root, from which the nature of the things that come into being proceeded. This is the rhizoma, the root, the chaos, the prima materia, the Hyle, in which everything originates. I was reckoned to be what I am not, not being what I was unto many others: For so long as thou callest not thyself Mine, I am not that which I am.


For from this thou art. Care not therefore for the many, and them that are outside the mystery despise: Nothing therefore of the things which they will say of Me have I suffered: For when thou seest, that did I shew thee: Let Me therefore keep that which is Mine own, and that which is thine behold thou through Me, and behold Me in truth that I am, not what I said, but what thou art able to know, because thou art akin thereto.

Thou hearest that I suffered, yet I suffered not: Now what they are I will signify unto thee, for I know that thou wilt understand. Perceive thou therefore in Me the praising perhaps slaying of a Word, the piercing of a Word, the blood of a Word, the wound of a Word, the hanging of a Word, the passion of a Word, the nailing of a Word, the death of a Word. And thus speak I, separating off the manhood. Think thou therefore in the first place of the Word, then shalt thou perceive the Lord, and in the third place the Man, and what he hath suffered.

This highly remarkable text shows you that these ideas have been pondered over since the earliest days of Christianity. I do not know if he knew it and thought of it while he was writing, but any way it contains the ideas which are emphasized in his meditation. The first sin is the sin of the angels, their revolt against God; the second is original sin, the sin of Adam and Eve; third is our own sinfulness.

It is, however, a one-sided conversation, the mediator speaks all the time, there is no mention of God saying anything. This is followed by a most thorough investigation into the sins of the mediator, and a repetition of the colloquy and of the exercises. Then comes the meditation on Hell which is meditated upon in all imaginable detail, and must be experienced with all the senses: The becoming of Christ, the birth of Christ and the events in his life must also be meditated up on with all the senses.

The great battle between the two principles, personified by Christ and Lucifer, is then meditated on. There are Persian models for this, Gayomart, the divine man, for instance, who falls into the power of the forces of darkness. This must be meditated upon very thoroughly, in order to gain consciousness of the existence of the opposites.

In the fourth week we come to the exercises on the love of God, and see how God enters the conflict as the power of redemption and takes man, as it were, through love back into himself.

The transcendence of this subject is emphasized and, through his identification with this aspect of Christ, man is raised above space and time into eternity. These bring the individual psychical events into harmony with the Church, and Ignatius goes so far as to say: February 20, Author: Take a second to support lewislafontaine on Patreon!

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