XAVIERIAN JOURNAL OF EDUCATIONAL PRACTICE
A Peer Reviewed Interdisciplinary Journal
e ISSN No. : 2583-357X (Online)
Vol 3 Issue 1, June 2024
Embedded Files
Evaluating Reflective Technology – An Ignatian Perspective
Evaluating Reflective Technology – An Ignatian Perspective
About two months ago I went from here all across India, to Bhubaneswar, to attend the annual meeting of POSA’s Committee of Higher Education, expecting to be dwelling on high thinking themes, and to be making refined suggestions in matters of policy for the many institutions of higher learning that we, the Jesuits, have all over India. But even before getting there, I was intrigued by the title of the main paper that had to be read out: “Entrepreneurship and Higher Learning.” I surmised that at the meeting we were not going to indulge in high level intellectual talk but in what was concrete and down to earth; and, fortunately, that is what happened. We returned from XIM University which, by the way, does not yet have courses in Arts and Science—we returned from XIM enlightened with tangible ideas and with encouragement to test them out in our local environments.
About two months ago I went from here all across India, to Bhubaneswar, to attend the annual meeting of POSA’s Committee of Higher Education, expecting to be dwelling on high thinking themes, and to be making refined suggestions in matters of policy for the many institutions of higher learning that we, the Jesuits, have all over India. But even before getting there, I was intrigued by the title of the main paper that had to be read out: “Entrepreneurship and Higher Learning.” I surmised that at the meeting we were not going to indulge in high level intellectual talk but in what was concrete and down to earth; and, fortunately, that is what happened. We returned from XIM University which, by the way, does not yet have courses in Arts and Science—we returned from XIM enlightened with tangible ideas and with encouragement to test them out in our local environments.
In brief, this is what was imbibed in Bhubaneswar: that Higher Education was not conducted in the rarefied fields of physics and chemistry and maths and metaphysics but in fields that mattered in everyday life. Universities were no longer “ivory towers” but were part of the business world in which money was not mere “filthy lucre” but a means for a decent livelihood and for the development of industry in all fields and, of course, the fact had to be faced that money was that which made higher learning possible. It was learnt ages ago that “business runs on trust,” and so a good business runs best when it has strong ethics, and its goal is not the mere increase of profits but also the making our earth a better place to live in. Most of the better known universities in the west are in suburban or secluded places, each with a campus that is large and scenic, and there could rise a feeling of great awe when visiting one of them. But even a small encounter with any of its staff and students will create the feel that, unlike the ancient universities like Athens and Taxila and Nalanda and post-medieval Oxford and Paris which appeared to seek knowledge for its own sake rather than as means to improve all qualities of human life, all modern universities, even those whose origins lay in very ancient times, aim to tackle modern problems. This is done by doing research which can only be feasible with aid from the business world, and with the staff, students, and business persons involved in intimately, and often unconsciously, working for the “common good.”
In brief, this is what was imbibed in Bhubaneswar: that Higher Education was not conducted in the rarefied fields of physics and chemistry and maths and metaphysics but in fields that mattered in everyday life. Universities were no longer “ivory towers” but were part of the business world in which money was not mere “filthy lucre” but a means for a decent livelihood and for the development of industry in all fields and, of course, the fact had to be faced that money was that which made higher learning possible. It was learnt ages ago that “business runs on trust,” and so a good business runs best when it has strong ethics, and its goal is not the mere increase of profits but also the making our earth a better place to live in. Most of the better known universities in the west are in suburban or secluded places, each with a campus that is large and scenic, and there could rise a feeling of great awe when visiting one of them. But even a small encounter with any of its staff and students will create the feel that, unlike the ancient universities like Athens and Taxila and Nalanda and post-medieval Oxford and Paris which appeared to seek knowledge for its own sake rather than as means to improve all qualities of human life, all modern universities, even those whose origins lay in very ancient times, aim to tackle modern problems. This is done by doing research which can only be feasible with aid from the business world, and with the staff, students, and business persons involved in intimately, and often unconsciously, working for the “common good.”
Inevitably, then, higher education has become limitlessly broad based, with academia having to align itself to Industry, Government, Business, the Environment and other departments of social and political life. Its workload is both linear and spiralling upwards. It can be said to be part of the Corporate World, and it is not surprising that most of its running costs are borne by donations from the corporate world and philanthropists and sometimes borne by well funded foundations. All our Jesuit institutions in India operate, in big ways or small, in this situation, and that without hampering their main task of assisting its staff and student body into relationship with the divine and the transcendent and for concern about fellow men and women. We can now deal with the theme of today: Evaluating reflective technology.
Inevitably, then, higher education has become limitlessly broad based, with academia having to align itself to Industry, Government, Business, the Environment and other departments of social and political life. Its workload is both linear and spiralling upwards. It can be said to be part of the Corporate World, and it is not surprising that most of its running costs are borne by donations from the corporate world and philanthropists and sometimes borne by well funded foundations. All our Jesuit institutions in India operate, in big ways or small, in this situation, and that without hampering their main task of assisting its staff and student body into relationship with the divine and the transcendent and for concern about fellow men and women. We can now deal with the theme of today: Evaluating reflective technology.
It is because of my academic and professional background, despite its limitations (and I say this without false humility), that I am called to write on this theme. Technology is perhaps the chiefest quest for most of science students mainly because of better paying jobs and also because it is utilized in nearly all branches of science and its role in the development of the media is phenomenal. Even the poorest and most illiterate cannot do without the service of a cell phone which can be said to be one of the more important achievements of technology. When we reflect on technology, that is, ponder deeply and carefully about it, our Jesuit traditions and ethos will want not only to teach about it but also foster the best technology available for the benefit of the students. The field of technology is limitless, with fluctuations in what is important and what is not—what was once much in demand, Electronic and Telecommunication Engineering, has ceded its space to Computer Engineering and Information Technology—and it difficult to keep up with fresh developments. It is difficult to tap monetary sources and to get well trained personnel, but these difficulties cannot be allowed to put breaks on the Ignatian quest of “magis”, and therefore it is not mere technology but the best technology that must be the main aim at all Jesuit engineering institutions. Besides, in Jesuit education, technology cannot be the only end; it must subserve the transformation of a student’s personality: making him a gentleman, as Newman would have it, causing hurt maybe but never harm, as much concerned for others as for oneself, unafraid of no one or anything but only of loss of self-respect. In such a vast subject, how is one to make the necessary choices to provide the best of technology to our students? In this Ignatian year, we have a readymade inspirer.
It is because of my academic and professional background, despite its limitations (and I say this without false humility), that I am called to write on this theme. Technology is perhaps the chiefest quest for most of science students mainly because of better paying jobs and also because it is utilized in nearly all branches of science and its role in the development of the media is phenomenal. Even the poorest and most illiterate cannot do without the service of a cell phone which can be said to be one of the more important achievements of technology. When we reflect on technology, that is, ponder deeply and carefully about it, our Jesuit traditions and ethos will want not only to teach about it but also foster the best technology available for the benefit of the students. The field of technology is limitless, with fluctuations in what is important and what is not—what was once much in demand, Electronic and Telecommunication Engineering, has ceded its space to Computer Engineering and Information Technology—and it difficult to keep up with fresh developments. It is difficult to tap monetary sources and to get well trained personnel, but these difficulties cannot be allowed to put breaks on the Ignatian quest of “magis”, and therefore it is not mere technology but the best technology that must be the main aim at all Jesuit engineering institutions. Besides, in Jesuit education, technology cannot be the only end; it must subserve the transformation of a student’s personality: making him a gentleman, as Newman would have it, causing hurt maybe but never harm, as much concerned for others as for oneself, unafraid of no one or anything but only of loss of self-respect. In such a vast subject, how is one to make the necessary choices to provide the best of technology to our students? In this Ignatian year, we have a readymade inspirer.
My contention is that St Ignatius is the best help for us Jesuits, as individuals or as a community, to make the correct decisions, that is, to make the best selections for what we provide by way of technology. This requires a discerning process which cannot start unless there is a grasp of the very basics epistemology, the science of knowledge, which operates with these three faculties which everyone is born with: to feel, to understand, and to decide. What is expressed as feeling is often disparaged as emotional and hence to be ignored. What is missed out is that our feelings, produced by the five senses, enable us to get in touch with reality, and every reality produces it own type of feeling, with various degrees of intensity, and every reality creates in one an attraction that ranges from the very good to the very bad. Feelings, then, are neither good nor bad—they are just feelings. Therefore, to confess, for instance, that I was angry or that I was jealous, and hence guilty of sin for which penance has to be done, is not being realistic. Feelings, of whatever type and no matter how horrible, are not sinful, but each of them is making one to be in touch with real situations which require one to take action to cancel out their threats. Then the intellect or the analytic mind or what is simply called “my brains” come into play: they size up the situation and provide various solutions to deal with the problem or problems faced. Even here, no thought is sinful, but is merely a suggestion about what can be done. A person then has to exercise the faculty of the will, which, ranging over the various suggestions of the analytic mind, decides to carry out one of them, and it only here that morality comes into play—whether what I did was good or evil, sinful or not. So, I betake myself to a shop to obtain 25 computers to put in a lab which has to carry out a particular project. I feel at a loss in making the choice of the type of computer required because the types shown me have different types of attraction. I then allow my mind to range over many concerns about each type of computer: is it practical, durable, easy to handle, within the range of funds that are available for the project? Other problems or questions could arise. With as much peace of mind that I can gather, I, taking into account all the factors, make the final decision—a decision that many in the Lab could be unhappy with, and many in the Finance Department may object to. The real challenge in all this is whether one is able to take full responsibility for selecting that one, particular type of computer. If this challenge is met, only then does one merit the claim to genuineness and maturity. We are now ready to do Reflective Technology, something deeply and seriously thought about, as part of the Jesuit way of doing things that goes back to St Ignatius. The subject of Technology is vast, varied, complex, and, sometimes uncertain; but we, Jesuits, must be in the forefront of improving and refining Technology, not so much for itself as for its use to make life more bearable and always in touch with the transcendent.
My contention is that St Ignatius is the best help for us Jesuits, as individuals or as a community, to make the correct decisions, that is, to make the best selections for what we provide by way of technology. This requires a discerning process which cannot start unless there is a grasp of the very basics epistemology, the science of knowledge, which operates with these three faculties which everyone is born with: to feel, to understand, and to decide. What is expressed as feeling is often disparaged as emotional and hence to be ignored. What is missed out is that our feelings, produced by the five senses, enable us to get in touch with reality, and every reality produces it own type of feeling, with various degrees of intensity, and every reality creates in one an attraction that ranges from the very good to the very bad. Feelings, then, are neither good nor bad—they are just feelings. Therefore, to confess, for instance, that I was angry or that I was jealous, and hence guilty of sin for which penance has to be done, is not being realistic. Feelings, of whatever type and no matter how horrible, are not sinful, but each of them is making one to be in touch with real situations which require one to take action to cancel out their threats. Then the intellect or the analytic mind or what is simply called “my brains” come into play: they size up the situation and provide various solutions to deal with the problem or problems faced. Even here, no thought is sinful, but is merely a suggestion about what can be done. A person then has to exercise the faculty of the will, which, ranging over the various suggestions of the analytic mind, decides to carry out one of them, and it only here that morality comes into play—whether what I did was good or evil, sinful or not. So, I betake myself to a shop to obtain 25 computers to put in a lab which has to carry out a particular project. I feel at a loss in making the choice of the type of computer required because the types shown me have different types of attraction. I then allow my mind to range over many concerns about each type of computer: is it practical, durable, easy to handle, within the range of funds that are available for the project? Other problems or questions could arise. With as much peace of mind that I can gather, I, taking into account all the factors, make the final decision—a decision that many in the Lab could be unhappy with, and many in the Finance Department may object to. The real challenge in all this is whether one is able to take full responsibility for selecting that one, particular type of computer. If this challenge is met, only then does one merit the claim to genuineness and maturity. We are now ready to do Reflective Technology, something deeply and seriously thought about, as part of the Jesuit way of doing things that goes back to St Ignatius. The subject of Technology is vast, varied, complex, and, sometimes uncertain; but we, Jesuits, must be in the forefront of improving and refining Technology, not so much for itself as for its use to make life more bearable and always in touch with the transcendent.
Ignatius’ Spiritual Exercises, written up about 5 centuries ago, well before the creation of the viral world, gives us the main guidelines that will help us to do pedagogy in general and also be reflective on its subsidiary subjects, like what is now being done with one of their more important ones, that is, Technology. In the Spiritual Exercises, time is spent mainly in prayer, about an hour each, five times a day. It is to be noted that the type of prayer is specified; anything that goes by the name of prayer can be used. Likewise, in reflecting on Virtual Technology, any type or method or activity connected with it is taken up for consideration and none considered unnecessary or obsolete. The purpose of each exercise in the Ignatian Spiritual Exercises is to free oneself from all binding chains so that one is able to discover what God wants of one and do what is required “for the salvation of our souls,” that is, for the experience of freedom and of life-fulfilment. Similarly, if Technology is done out of context, many parts of importance could be left out, and there would not be freedom in making choices needed to enhance what Technology can provide. In the past, Electronics was much in demand; the focus on it did not allow attention, for example, on Information Technology. The writing on the wall was not noticed that enrapture with Electronics was waning because demands on information in many fields and in virtual companies were increasing. Being chained to pet projects does not allow adventure into new possibilities.
Ignatius’ Spiritual Exercises, written up about 5 centuries ago, well before the creation of the viral world, gives us the main guidelines that will help us to do pedagogy in general and also be reflective on its subsidiary subjects, like what is now being done with one of their more important ones, that is, Technology. In the Spiritual Exercises, time is spent mainly in prayer, about an hour each, five times a day. It is to be noted that the type of prayer is specified; anything that goes by the name of prayer can be used. Likewise, in reflecting on Virtual Technology, any type or method or activity connected with it is taken up for consideration and none considered unnecessary or obsolete. The purpose of each exercise in the Ignatian Spiritual Exercises is to free oneself from all binding chains so that one is able to discover what God wants of one and do what is required “for the salvation of our souls,” that is, for the experience of freedom and of life-fulfilment. Similarly, if Technology is done out of context, many parts of importance could be left out, and there would not be freedom in making choices needed to enhance what Technology can provide. In the past, Electronics was much in demand; the focus on it did not allow attention, for example, on Information Technology. The writing on the wall was not noticed that enrapture with Electronics was waning because demands on information in many fields and in virtual companies were increasing. Being chained to pet projects does not allow adventure into new possibilities.
What is in the 2nd Annotation of the Spiritual Exercises is a well accepted pedagogical rule that the best learning is through a “hands-on” experience. Ignatius does not provide ready-made knowledge, but provides the best method of acquiring it. That’s why he tells the Director of a guided retreat not to elaborate on the points he gives to the retreatant; he merely has to give them a “short or summary explanation The reason for this is that when one in meditating takes the solid foundation of facts and goes over it and reflects on it for himself, he may find something that makes them a little clearer or better understood. This may arise from his own reasoning, or from the grace of God enlightening his mind. Now this produces greater spiritual relish and fruit than if one in giving the Exercises had explained and developed the meaning at great length. For it is not much knowledge that fills and satisfies the soul, but the intimate understanding and relish of the truth.” If we go back to our early days in geometry, when we had to deal with Euclid’s Theorem, our teachers explained how it was to be solved (“join this point to that point that one with that and see that the area of this triangle is equal to that…) but the next day, our teacher asked us to come to the blackboard and prove Euclid’s theorem, the blackboard would be found to have tears like those in the one called upon on to prove the theorem. A wise teacher would explain the problem to the students and give them seven days to solve it—once solved by the students by themselves, they would never forget its solution and, besides, they would find it very easy to solve the riders on the theorem. For the students of Technology very good computers must be supplied and much time to spend on them so as to increase their technological skills. Everything must be done to provide materials and a good ambience to students since they come for their courses with enthusiasm—the enthusiasm they begin with will also be the enthusiasm they end their college careers in.
What is in the 2nd Annotation of the Spiritual Exercises is a well accepted pedagogical rule that the best learning is through a “hands-on” experience. Ignatius does not provide ready-made knowledge, but provides the best method of acquiring it. That’s why he tells the Director of a guided retreat not to elaborate on the points he gives to the retreatant; he merely has to give them a “short or summary explanation The reason for this is that when one in meditating takes the solid foundation of facts and goes over it and reflects on it for himself, he may find something that makes them a little clearer or better understood. This may arise from his own reasoning, or from the grace of God enlightening his mind. Now this produces greater spiritual relish and fruit than if one in giving the Exercises had explained and developed the meaning at great length. For it is not much knowledge that fills and satisfies the soul, but the intimate understanding and relish of the truth.” If we go back to our early days in geometry, when we had to deal with Euclid’s Theorem, our teachers explained how it was to be solved (“join this point to that point that one with that and see that the area of this triangle is equal to that…) but the next day, our teacher asked us to come to the blackboard and prove Euclid’s theorem, the blackboard would be found to have tears like those in the one called upon on to prove the theorem. A wise teacher would explain the problem to the students and give them seven days to solve it—once solved by the students by themselves, they would never forget its solution and, besides, they would find it very easy to solve the riders on the theorem. For the students of Technology very good computers must be supplied and much time to spend on them so as to increase their technological skills. Everything must be done to provide materials and a good ambience to students since they come for their courses with enthusiasm—the enthusiasm they begin with will also be the enthusiasm they end their college careers in.
The customary means of technological education is by what is taught in class, the professor explaining in detail the facts connected with the problem and then giving its solution. The economy of time makes it necessary that students receive many insights in the classroom. But, to go back to a point already made, when it comes to the giving of assignments, no help ought to be given to the students to complete them. To paraphrase St Ignatius: “while engaged in education, it is better for the teacher not to give suggestions on how an assignment must be done but rather allow the students do deal with it himself.” The battle is between the student and the problem and he can only win it if he or she has the freedom from restraints and impositions and expectations. What is intended here is to show that Reflective Technology has also implications on psychology—“Man is born free and everywhere he is in chains”—this is the first phrase of Rousseau’s famous Social Contract but it is, I think, Schiller who re-stated it: “Man is born free and he remains free even if he is in chains.” In other words, a human being is not a genuine human being unless he or she does not give up for any reason one’s birthright to be free. Paul in the Epistle to the Galatians states: “For freedom Christ has set us free. Stand firm, therefore, and do not revert to the yoke of slavery.” For Technology to improve the human condition, every student of it must also cry out with the patriot: “Give me liberty or give me death!” That’s why Jesuit institutes of engineering must not be content only with science; they must be involved in the human transformation of their students. For the broadening of the heart and the enlightenment of the mind the arts (like music, dance, elocution, drama, writing) among the students has to be encouraged. Things of discovery are associated with the sciences but those of beauty and creativity are linked to the arts. This is unfortunate since what the scientists discover are facts but what the facts mean is left to those in the arts, and Technology would not be appealing if through it only the finding of bare facts is what matters. In the best of Technology is the amalgamation of the sciences and arts—in the commonest technological instruments in use, the cell phone, there are extraordinary scientific discoveries that created it, and yet is best appreciated for what it can produce: music and film presentation and sports coverage—innumerable items that satisfy not so much the mind as the heart. Cardinal Newman says: “Liberal Education [to which Technology must belong] makes not the Christian, not the Catholic, but the gentleman.”
The customary means of technological education is by what is taught in class, the professor explaining in detail the facts connected with the problem and then giving its solution. The economy of time makes it necessary that students receive many insights in the classroom. But, to go back to a point already made, when it comes to the giving of assignments, no help ought to be given to the students to complete them. To paraphrase St Ignatius: “while engaged in education, it is better for the teacher not to give suggestions on how an assignment must be done but rather allow the students do deal with it himself.” The battle is between the student and the problem and he can only win it if he or she has the freedom from restraints and impositions and expectations. What is intended here is to show that Reflective Technology has also implications on psychology—“Man is born free and everywhere he is in chains”—this is the first phrase of Rousseau’s famous Social Contract but it is, I think, Schiller who re-stated it: “Man is born free and he remains free even if he is in chains.” In other words, a human being is not a genuine human being unless he or she does not give up for any reason one’s birthright to be free. Paul in the Epistle to the Galatians states: “For freedom Christ has set us free. Stand firm, therefore, and do not revert to the yoke of slavery.” For Technology to improve the human condition, every student of it must also cry out with the patriot: “Give me liberty or give me death!” That’s why Jesuit institutes of engineering must not be content only with science; they must be involved in the human transformation of their students. For the broadening of the heart and the enlightenment of the mind the arts (like music, dance, elocution, drama, writing) among the students has to be encouraged. Things of discovery are associated with the sciences but those of beauty and creativity are linked to the arts. This is unfortunate since what the scientists discover are facts but what the facts mean is left to those in the arts, and Technology would not be appealing if through it only the finding of bare facts is what matters. In the best of Technology is the amalgamation of the sciences and arts—in the commonest technological instruments in use, the cell phone, there are extraordinary scientific discoveries that created it, and yet is best appreciated for what it can produce: music and film presentation and sports coverage—innumerable items that satisfy not so much the mind as the heart. Cardinal Newman says: “Liberal Education [to which Technology must belong] makes not the Christian, not the Catholic, but the gentleman.”
When one does science, like in the fields of mathematics, physics, and chemistry, one feels surety in, for example, the precision and accuracy of maths; but they often talk of the beauty of mathematical equations. This shows that Reflective Technology, among other things, can also lead us to faith. The facts of science, once proved to be real, are a matter of knowledge that must be acceptable to all, without exception. If there is a dispute if a vessel one drinks from is made of glass or plastic, the matter is settled if it is taken to a lab and the required tests are made and it is found to be made of plastic, this can no longer be denied by anybody. But to say that the vessel is beautiful is a matter of one’s faith—another one’s faith could find it to be ugly. That is, what matters in the realm of beauty and goodness is how one is internally affected by a particular object under discussion, and here the judgment of what it means (which is the same thing as making an act of faith) may be diametrically opposite and the dispute cannot be settled by a lab test but only through dialogue—the sharing of inner feelings and opinions and reasons may lead to an agreement but not necessarily so. Reflective Technology, which considers things intensely and carefully can help us out in selecting some courses to be taught as more important than others. There is much demand, for example, for training in Linux Certifications, Embedded Systems, Internet of Things, Blockchain Technology, Artificial Intelligence, Machine Learning, Cyber Security, Data Science, etc. Which ones and how many of them are necessary? Only openness, dialogue, and “the greater good” can decide. Inevitably, Reflective Technology leads us to “discernment,” one of the most significant items in the process of a 30-day Retreat, originally meant to be undergone in order to find out what God’s will is for our future. In what we are dealing with, about what direction Technology should take and what items it should take up for more important study, the science and art of “discernment” are necessary.
When one does science, like in the fields of mathematics, physics, and chemistry, one feels surety in, for example, the precision and accuracy of maths; but they often talk of the beauty of mathematical equations. This shows that Reflective Technology, among other things, can also lead us to faith. The facts of science, once proved to be real, are a matter of knowledge that must be acceptable to all, without exception. If there is a dispute if a vessel one drinks from is made of glass or plastic, the matter is settled if it is taken to a lab and the required tests are made and it is found to be made of plastic, this can no longer be denied by anybody. But to say that the vessel is beautiful is a matter of one’s faith—another one’s faith could find it to be ugly. That is, what matters in the realm of beauty and goodness is how one is internally affected by a particular object under discussion, and here the judgment of what it means (which is the same thing as making an act of faith) may be diametrically opposite and the dispute cannot be settled by a lab test but only through dialogue—the sharing of inner feelings and opinions and reasons may lead to an agreement but not necessarily so. Reflective Technology, which considers things intensely and carefully can help us out in selecting some courses to be taught as more important than others. There is much demand, for example, for training in Linux Certifications, Embedded Systems, Internet of Things, Blockchain Technology, Artificial Intelligence, Machine Learning, Cyber Security, Data Science, etc. Which ones and how many of them are necessary? Only openness, dialogue, and “the greater good” can decide. Inevitably, Reflective Technology leads us to “discernment,” one of the most significant items in the process of a 30-day Retreat, originally meant to be undergone in order to find out what God’s will is for our future. In what we are dealing with, about what direction Technology should take and what items it should take up for more important study, the science and art of “discernment” are necessary.
About a choice of life St Ignatius, in the Spiritual Exercises, says that there are “three times when a good choice of a way of life may be made.” Note that in all the “three times” the process demands to be in touch with one’s feelings, either consoling or desolating. The first time is “when God our Lord so moves and attracts the will that a devout soul without hesitation, or the possibility of hesitation, follows what has been manifested to it. St Paul and St Matthew acted thus…” The second time is “when much light and understanding are derived through experience of desolations and consolation and discernment of various spirits.” The best example of this is St Ignatius himself: when convalescing from the war wounds in his home at Loyola: the awareness of the consolations and desolations he felt after reading novels and the life of Christ and the lives of the Saints led him to decide on the direction his life should take. The third time: “When this is a time of tranquillity…that is, a time when the soul is not agitated by different spirits, and has the free and peaceful use of its natural powers…weigh the matter by reckoning the number of advantages and disadvantages…[also] weigh the disadvantages and dangers…go and ponder every aspect of the matter in question…come to a decision because of weightier motives…after such a choice or decision, the one what has made it must turn it with great diligence in prayer and pray…that the Divine Majesty may deign to accept and confirm it if it is for his greater service and prayer.” In other words, the decision by reason is considered reasonable only if it is accompanied by deep consolation—only then it can be considered to be the will of God. But what really is the will of God for me? He does not speak directly to me or through his prophet or his angel, nor do I hear his voice, nor does he or his messenger appear to me in a dream. I am only aware of my own feelings and thoughts and Ignatius’ discernment can only be made by awareness of what is experienced in my feelings, but where is the guarantee that what I decide to do is the will of God? We are finally drawn to the conclusion that doing my own will, and bearing full responsibility for it, is nothing else than doing the will of God. And going through the Ignatian process, after the experience of much consolation, I decide to do a particular thing and I discover that that was a bad decision, yet the mistake I made is not a sin but only a mistake from which I can learn and do the correct or proper thing. To repeat: Doing my own will is always doing God’s will if I bear the full responsibility for the wrong that I may have done and learn from that mistake. Discerning which instructors to hire and which courses to conduct for the students is a difficult task, but when that task is taken up with self-confidence and sufficient consultation and with no compulsions, one needs no guarantee that the decision or decisions made are going to produce good results.
About a choice of life St Ignatius, in the Spiritual Exercises, says that there are “three times when a good choice of a way of life may be made.” Note that in all the “three times” the process demands to be in touch with one’s feelings, either consoling or desolating. The first time is “when God our Lord so moves and attracts the will that a devout soul without hesitation, or the possibility of hesitation, follows what has been manifested to it. St Paul and St Matthew acted thus…” The second time is “when much light and understanding are derived through experience of desolations and consolation and discernment of various spirits.” The best example of this is St Ignatius himself: when convalescing from the war wounds in his home at Loyola: the awareness of the consolations and desolations he felt after reading novels and the life of Christ and the lives of the Saints led him to decide on the direction his life should take. The third time: “When this is a time of tranquillity…that is, a time when the soul is not agitated by different spirits, and has the free and peaceful use of its natural powers…weigh the matter by reckoning the number of advantages and disadvantages…[also] weigh the disadvantages and dangers…go and ponder every aspect of the matter in question…come to a decision because of weightier motives…after such a choice or decision, the one what has made it must turn it with great diligence in prayer and pray…that the Divine Majesty may deign to accept and confirm it if it is for his greater service and prayer.” In other words, the decision by reason is considered reasonable only if it is accompanied by deep consolation—only then it can be considered to be the will of God. But what really is the will of God for me? He does not speak directly to me or through his prophet or his angel, nor do I hear his voice, nor does he or his messenger appear to me in a dream. I am only aware of my own feelings and thoughts and Ignatius’ discernment can only be made by awareness of what is experienced in my feelings, but where is the guarantee that what I decide to do is the will of God? We are finally drawn to the conclusion that doing my own will, and bearing full responsibility for it, is nothing else than doing the will of God. And going through the Ignatian process, after the experience of much consolation, I decide to do a particular thing and I discover that that was a bad decision, yet the mistake I made is not a sin but only a mistake from which I can learn and do the correct or proper thing. To repeat: Doing my own will is always doing God’s will if I bear the full responsibility for the wrong that I may have done and learn from that mistake. Discerning which instructors to hire and which courses to conduct for the students is a difficult task, but when that task is taken up with self-confidence and sufficient consultation and with no compulsions, one needs no guarantee that the decision or decisions made are going to produce good results.
It is often said that to know God’s will you must have an experience of God. What exactly is that experience of God? Like the vision that Ignatius had on his way to Rome in a small chapel at La Storta: he is supposed to have seen the Father and also his Son Jesus holding a cross—the Father told him that he would always be consecrated to his service, and Christ told him: “I will be favourable to you in Rome”? Something like the vision that St Paul had on his way to Damascus? This is the text from Acts 9: “Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest… and asked him for letters to the synagogues at Damascus…as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" He asked, "Who are you, Lord?" The reply came, "I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do." This is Luke, on what happened to Paul. But what did Paul say about the same incident? It is found in the 12th chapter of 2 Corinthians chapter 12:”I know a person in Christ who fourteen years ago was caught up to the third heaven-- whether in the body or out of the body I do not know; God knows. And I know that such a person-- whether in the body or out of the body I do not know; God knows--was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.” Paul himself says that he does not know—only God knows. All that he says is: “I was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.” Spiritual experiences cannot be expressed except in poetic terms; they are expressed in mythic form, for a myth—as has been well expressed, is the expression of what really cannot be expressed; the imagery used in the poem or myth express not the physical facts but the meaning of what is experienced.
It is often said that to know God’s will you must have an experience of God. What exactly is that experience of God? Like the vision that Ignatius had on his way to Rome in a small chapel at La Storta: he is supposed to have seen the Father and also his Son Jesus holding a cross—the Father told him that he would always be consecrated to his service, and Christ told him: “I will be favourable to you in Rome”? Something like the vision that St Paul had on his way to Damascus? This is the text from Acts 9: “Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest… and asked him for letters to the synagogues at Damascus…as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" He asked, "Who are you, Lord?" The reply came, "I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do." This is Luke, on what happened to Paul. But what did Paul say about the same incident? It is found in the 12th chapter of 2 Corinthians chapter 12:”I know a person in Christ who fourteen years ago was caught up to the third heaven-- whether in the body or out of the body I do not know; God knows. And I know that such a person-- whether in the body or out of the body I do not know; God knows--was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.” Paul himself says that he does not know—only God knows. All that he says is: “I was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.” Spiritual experiences cannot be expressed except in poetic terms; they are expressed in mythic form, for a myth—as has been well expressed, is the expression of what really cannot be expressed; the imagery used in the poem or myth express not the physical facts but the meaning of what is experienced.
The exercise of Reflective Technology, that is, deep and careful reflection on how best to teach technological subjects, without compromises with regard to an engineering college’s infrastructure and facilities, is a challenge we cannot avoid taking up. In his autobiography he speaks of his inability to teach about faith and morals unless he was qualified to do so and that led him to start schooling along with small boys when he was already 26 years old, eventually getting a Bachelor in Arts and Master in Philosophy and Master in Theology degrees. The importance he gave to higher education is seen in the fact that Scholastics did not reside in Professed Houses which had no fixed income but thy resided in houses well provided for and with many facilities of time and household goods that would prevent them with bearing burdens other than of studying. The Society of Jesus has never been stingy towards Scholastics with regard to what they require for studies and, in general, towards what is required for education. At XIE, for example, we have an Apple Mac Lab which is three times costlier than the usual Labs with Windows computers. There has also been installed a Gait Lab which cost over 3 crore rupees. I have seen that the Scholastics at the Vatican Observatory or at Santa Clara University never lacked funds or facilities for their studies.
The exercise of Reflective Technology, that is, deep and careful reflection on how best to teach technological subjects, without compromises with regard to an engineering college’s infrastructure and facilities, is a challenge we cannot avoid taking up. In his autobiography he speaks of his inability to teach about faith and morals unless he was qualified to do so and that led him to start schooling along with small boys when he was already 26 years old, eventually getting a Bachelor in Arts and Master in Philosophy and Master in Theology degrees. The importance he gave to higher education is seen in the fact that Scholastics did not reside in Professed Houses which had no fixed income but thy resided in houses well provided for and with many facilities of time and household goods that would prevent them with bearing burdens other than of studying. The Society of Jesus has never been stingy towards Scholastics with regard to what they require for studies and, in general, towards what is required for education. At XIE, for example, we have an Apple Mac Lab which is three times costlier than the usual Labs with Windows computers. There has also been installed a Gait Lab which cost over 3 crore rupees. I have seen that the Scholastics at the Vatican Observatory or at Santa Clara University never lacked funds or facilities for their studies.
It ought to be clear then that Technology is very broad based and aims to reach the skies. For engineering colleges to take it on is a daunting task, for both the management and teaching staff. But the fear that the task creates disappears with the realization that the faculties to tackle it are innate: feelings, rational mind, and will. Each of these has a different role to play: feelings allow to be impacted by the external world and in them arise problems to be solved; the mind seizes upon the problems and offers a variety of solutions to the will; the will in its freedom evaluates the solutions and decides on which solution or solutions to adopt. As this process is in play, persons are in touch with the magnitude of Technology, with the possibilities it has for personal development and social improvements and environmental care giving, the objects of Technology arouse feelings of awe and transcendence, those that appear at the end of Ignatius’ Spiritual Exercises. Reflective Technology leads to the finding of God in all things: that all the objects dealt with are God’s blessings, and that God dwells in those objects, and that he not merely exists in them but that in them he is working for me, and that everything, even “justice, goodness, mercy, etc., descend from above as the rays of light descend from above, and as the waters flow from their fountains.”
It ought to be clear then that Technology is very broad based and aims to reach the skies. For engineering colleges to take it on is a daunting task, for both the management and teaching staff. But the fear that the task creates disappears with the realization that the faculties to tackle it are innate: feelings, rational mind, and will. Each of these has a different role to play: feelings allow to be impacted by the external world and in them arise problems to be solved; the mind seizes upon the problems and offers a variety of solutions to the will; the will in its freedom evaluates the solutions and decides on which solution or solutions to adopt. As this process is in play, persons are in touch with the magnitude of Technology, with the possibilities it has for personal development and social improvements and environmental care giving, the objects of Technology arouse feelings of awe and transcendence, those that appear at the end of Ignatius’ Spiritual Exercises. Reflective Technology leads to the finding of God in all things: that all the objects dealt with are God’s blessings, and that God dwells in those objects, and that he not merely exists in them but that in them he is working for me, and that everything, even “justice, goodness, mercy, etc., descend from above as the rays of light descend from above, and as the waters flow from their fountains.”
Fr. Dr. John Rose S.J
Fr. Dr. John Rose S.J
Director, Xavier’s Institute of Engineering, Mahim
Director, Xavier’s Institute of Engineering, Mahim
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