Contemporary writers
There is a popular form of contemporary literature which could be
categorized as 'spiritual geography' .7 This includes works in which the
writers try to combine autobiographical reflection and their reflections
on the experience of a sense of place in a particular landscape. Whether
intentionally or not, these contemporary writers often do this through
the use of religious or spiritual language and imagery. This form of
writing unites geography and spirituality. The writers use an experience
of living with the natural world to explore their own inner landscapes.
They are saying that the physical dimensions of landscape are
MYSTICISM AND ECOLOGY 111
I absolutely could not see how my baby, my precious, fragile little son
could be made of the same fabric as the grass, the trees, the sky. It was
unimaginable in any sense, metaphoric or real. I had been raised in a
fight against Nature for survival, educated at a university increasingly
dedicated to progress, to technological transcendence. I had long been
removed from any kind of true N a t u r e . . . I think that it is time t o . . .
forget the books, forget conventional wisdom, let go of all that I was
112 MYSTICISM AND ECOLOGY
requires not only time but a kind of local expertise, an intimacy with
place few of us ever develop... If you want to know you must take the
time. It is not in b o o k s . . . It resides with men and women more or less
sworn to a place, who abide there, who have a feel for the soil and
history, for the turn of leaves and night s o u n d s . 14
The additions
The additional directions (Exx 73-90) offer aids to concentration,
suggestions about the surroundings of each day of the retreat and the
physical arrangements. They are offered as helps towards sustaining the
climate of the Exercises throughout the day. They are there to remind us
that the ecology of the prayer experience must be taken seriously. They
help us to concentrate on keeping the surroundings and atmosphere as
conducive to prayer as possible. Ignatius had enough experience of
giving the Exercises to know how important one's physical surround-
ings are in a time of retreat.
Composition of place
The closest Ignatius comes to actually speaking of the significance of
geography in one's prayer is the 'composition of place'. 'This is a
mental representation of the place. Attention must be called to the
following point. When the contemplation or meditation is on something
visible, for example, when we contemplate Christ our Lord, the
representation will consist in seeing in imagination the material place
where the object is that we wish to contemplate' (Exx 47). We are
imaginatively to compose a place or situation which corresponds to the
subject matter of our prayer. Sometimes this will be a material place. At
other times, for instance in the First Week, The Three Classes of
Persons or the Contemplatio, the 'place' represents an aspect of one's
situation before God. In the Meditation on Hell, Ignatius has us imagine
the length, breadth and depth of Hell as a place - the three dimensions
of space. This precedes our imagining Hell as a situation. The exercise
on the Kingdom of Christ involves imagining the setting of Christ's
missionary a c t i v i t y , 'the synagogues, villages, and towns where Christ
our Lord preached' (Exx 91). Michael Ivens has pointed out that the
importance of the composition of place 'lies in the fact that the
composition is not only an aid to recollection, but contributes to the
prayer of the Exercises as a pedagogy in incarnational and apostolic
spirituality. All human activity, and hence the salvific activity of Christ
and that of our own service of Christ, comes about in the material
world. '22 Thus, Ignatius has us grow in an awareness of the place
before we contemplate the people.
We always see the words and actions of the people within their
context. This is certainly true in Ignatius' offering of the first
contemplation of the Second Week. In the Contemplation on the
Incarnation, Ignatius wants us to imagine the 'great extent of the
surface of the earth' (Exx 103), but also to focus on one particular room
MYSTICISM AND ECOLOGY 117
Ignatian mysticism
It is intimate knowledge which is at the heart of Ignatian mysticism.
One of the great Ignatian contributions to Christian spirituality is a
process which invites' us to be engaged with the world. This process
flows from a form of mysticism which is accessible to anyone, rather
than being the exclusive property of those who give long hours to
prayer and fasting, those who choose the monastery or the hermitage, or
even those who give the impression of being holy and devout. Ignatian
mysticism is a mysticism of everyday life, which is, as Jiirgen
Moltmann has reminded us, the 'deepest mysticism of all'.27 Harvey
Egan defines mysticism as,
the implicit or explicit experience of faith, hope and love that is rooted
in all authentic human experiences. That is, mysticism is simply loving
knowledge . . . Radical fidelity to the demands of daily life, even if
only through implicit, hidden, or anonymous faith, hope and love - in
short, self-surrender to the Mystery that haunts one's life - grounds the
mysticism of everyday life. z8
What you are in love with, what seizes your imagination, will affect
everything.
It will decide what will get you out of bdd in the morning,
what you will do with your evenings,
how you will spend your weekends,
what you read, who you know, what breaks your heart,
what amazes you with joy and gratitude.
Fall in love, stay in love, and it will decide everything.
P h i l i p S h a n o S J is S u p e r i o r a n d D i r e c t o r o f t h e G u e l p h C e n t r e o f S p i r i t u a l i t y
i n O n t a r i o , C a n a d a . H e h a s b e e n i n v o l v e d in m o s t o f t h e r e t r e a t s a n d t r a i n i n g
p r o g r a m m e s at G u e l p h , a n d h a s o f f e r e d p r o g r a m m e s b a s e d o n I g n a t i a n
s p i r i t u a l i t y in m a n y p a r t s o f N o r t h A m e r i c a . H e is a l s o t h e E x e c u t i v e D i r e c t o r
of Jesuit Retreat and Renewal Ministries, a group which serves the ministry of
the Spiritual Exercises in the USA and Canada.
NOTES
1 For further reflections on the role of nature in prayer, see Janet Ruffing, 'To have been one with
the e a r t h . . . : nature in contemporary Christian mystical experience', in Presence: The Journal of
Spiritual Directors International, vol 3, no 1 (January 1997), pp 40-54.
2 The work of completing this article coincides with the murder in Jamaica, West Indies on 20
June 2001, of Fr Martin Royackers SJ, a Jesuit friend with whom I was formed for the first ten
years of our Jesuit life. One of Martin's involvements in rural Jamaica was with a development
project which seeks, among other things, to put unused government land to food production. The
priests involved in this project received death threats because of their application to the
government to release a small parcel of land for local agriculture. Although Martin would
probably criticize this article for being romantic, the fact is that it was in the intimacy between
spirituality and geography that he lived his life. He was shaped by the land of rural Ontario,
especially Parkhill and Guelph. This article is dedicated to Martin Royackers and to his passion for
the poor and land.
3 John O'Donohue, 'Spirituality as the art of real presence', in The Way Supplement 92 (1998),
p 87.
4 Douglas Burton-Christie, 'A sense of place', The Way, vnl 39, no 1 (January 1999), p 59.
Burton-Christie suggests the need for those engaged with theology and spirituality to participate in
the broad interdisciplinary conversation about the meaning of place currently unfolding within and
between a wide range of fields. His article is a good introduction to the work on a sense of place
which is being carried out by writers and poets, cultural historians, architects, philosophers,
literary critics, anthropologists and geographers as they inquire into the meaning of place in human
experience.
5 Simone Weil, The need for roots: prelude to a declaration of duties towards mankind, translated
by Arthur Wils (New York: Harper, 1952), p 43.
6 Joanna Macy, 'The way to the forest - a story from Chernobyl', in Michael Tobias and
Georgianne Cowan (eds), The soul of nature (New York: Plume), pp 36-44.
MYSTICISM AND ECOLOGY 123
7 The phrase 'spiritual geography' comes from Kathleen Norris, Dakota: a spiritual geography
(Boston: Houghton Mifflin Company, 1993). Burton-Christie's article provides a good overview
of a few examples of what he calls 'memoirs of place'. He includes Dakota in this category.
8 Sharon Bntala, The perfection of the morning: an apprenticeship in nature (Toronto: Harper
Collins, 1994), pp 209-217.
9 Norris, Dakota, p 2.
10 For a good overview of the work of Barry Lopez, see Nicholas O'Connell, 'At one with the
natural world - Barry Lopez's adventure with the word and the wild', Commonweal, 24 March
2000, pp 11-17.
11 Ibid., p 15.
12 Ibid., p 17.
13 Barry Lopez, About this life: journeys on the threshold of memory (Toronto: Random House,
1998), pp 139-140.
14 Ibid., p 132.
15 Ibid., p 142.
16 Ibid., p 206.
17 Annie Dillard, Teaching a stone to talk: expeditions and encounters (Harper Perennial, 1992),
pp 150-151.
18 Lopez, About this life, p 137.
19 Robert Kaplan, The ends of the earth (Alfred A. Knopf, 1997), p 7. Kaplan has been influenced
by Thomas Homer-Dixon's work, especially Environment, scarcity, and violence (Princeton:
Princeton University Press, 1999). Homer-Dixon is especially interested in conflict and the
environment. He has done extensive work in studying whether violence inside poor countries
could be traced to critical environmental problems. Put quite simply, he is saying that
environmental stress increases the risk of insurgencies, ethnic clashes, urban riots, and coups
d'~tat.
20 Harvey Egan, Ignatius Loyola the mystic (Wilmington, Delaware: Michael Glazier, 1987),
p31.
21 Peter-Hans Kolvenbach, 'Our responsibility for God's creation', address at opening of Arrupe
College, Jesuit School of Philosophy and Humanities, Harare/Zimbabwe, 22 August 1998.
22 Michael Ivens, Understanding the Spiritual Exercises (Herefordshire: Gracewing, 1998),
p81.
23 Ibid., p 116.
24 For more on the role of the imagination in the Exercises, refer to an earlier work on the power
of the imagination in the Fourth Week. Philip Shano, 'Resurrection and imagination - "Did not
our hearts burn within u s . . . " ', The Way Supplement 99 (2000), pp 140-150.
25 Waiter Burghardt, 'Contemplation', in Church (Winter 1989), p 14.
26 Elizabeth Johnson, 'God's beloved creation', in America (April 16, 2001), p 10.
27 Jiirgen Moltmann, Experiences of God (London: SCM Press, 1980), p 76.
28 Egan, Ignatius Loyola the Mystic, p 21.
29 Ibid., pp 24-25.
30 Ibid., p 19.
31 Javier Melloni, The Exercises of St Ignatius Loyola in the western tradition, translated by
Michael Ivens (Herefordshire: Gracewing, 2000), p 50.
32 Ibid., p 54.
33 Egan, Ignatius Loyola the mystic, p 119.
34 Harvey Egan, The Spiritual Exercises and the Ignatian mystical horizon (St. Louis: The
Institute of Jesuit Sources, 1976), p 160.