It was suggested to me recently that I ought to work on developing my discernment. Having been raised by a roving pack of wild Jesuits, whenever I think of the word "discernment", I think of the Spiritual Exercises of Saint Ignatius of Loyola.

However, not being a Christian (let alone a Catholic -- not that that stopped the two Hindus who have become Jesuits!), I have begun adapting the Spiritual Exercises to my own ends. Very roughly, two of the most important of these ends are (1) to move away from a sin-based understanding and towards a Will-based understanding, (2) to place the Roman god Antinous at the center of the work, and (3) to adapt the work from one based in the Æon of Asar to one based in the Æon of Heru.

Why Antinous? For one, he's awesome. For two, he's really hot. And, for three, there is at least one depiction from the ancient world that might syncretize him with both Dionusos and Yeshua bar-Yosef ho Christos ha Mashiach, all of whom shared similar Dying-and-Reborn stories.

Thursday, May 24, 2012

Annotations, part the second


The whole time, however, of the Exercises is accustomed to be concluded in the space of thirty days, or thereabouts.

The fifth is, that e who receives the Exercises is wonderfully assisted, if, coming to them with a great and liberal mind, e offers eir whole desire and choice to Antinous Nauigator, that, concerning the exercitiant eirself and all that belongs to em, Antinous may appoint that in which the exercitiant may be able best to travel the course e sets, according to eir own good pleasure.

The sixth is, that e who gives the Exercises, if e perceives that the one who receives them undergoes no spiritual commotions of the mind, such as are consolations or sadnesses, nor any agitations of different spirits, ought carefully to inquire whether e performs the Exercises themselves at the prescribed times, and in what way; also, whether e observes diligently all the Additions; and let an account be asked of each thing. Now, concerning Consolations and Desolations we shall speak further on, in the First Rules about the discerning of spirits; concerning the Additions, in the end of the First Week.

The seventh is, that e who has the care of the exercising of another, if e sees em affected by desolation or temptation, ought to take care not to shew eirself hard or austere to em, but rather to be mild and gentle, confirming eir mind to act vigorously for the future, and having laid open the complexes of the Self and those hooks that catch the Will, to study to dispose em for consolation, as for a thing shortly to follow.

The eighth is, that concerning the consolations and desolations of em who is receiving the exercises, and concerning the complexes of the Self and those hooks that catch the Will, the Rules which are given in the two first weeks*, concerning the distinguishing of various spirits, will be able to render service.

The ninth is, that when a person is to be exercised who is inexperienced in spiritual things, so that it may happen that in the first week e may be troubled with some gross and open temptations; when e has shewn already certain impediments to following out eir Will (such as are trouble, anxiety, shame, fear, on account of worldly honour), then e who is instructing em in the exercises must dispense with the Rules which belong to the second week, concerning the distinguishing of spirits, and use those only which are given in the first.



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* In the eighth annotation, where it is said in the two first weeks, read for the two first weeks.
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