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«The most detailed instructions are contained in the writings of Ignatius de Loyola, a Catholic Saint, and founder of the (later on ill-reputed) Order ...»

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In this way the imagination acts upon the will and the emotional nature, causing the higher vibrations of the soul to enter into action, to lift the mind up to the region of spiritual perception, and the love [Page 11] of God to enter the heart. It is then necessary to learn to discern between good and evil influence. Only God has the power to illuminate the mind without any preceding cause; but if there is such a cause, the good angels, as well as the evil ones, may send comfort to the soul; the first ones with good intentions, the evil ones with an evil object (such as to incite vanity or spiritual pride, etc.) in view, and the evil spirit may assume the shape of a messenger of light for the purpose of leading us to perdition. We therefore ought to examine the origin, current, and object of our thoughts. If the beginning, the middle and the end are good and the object the highest, it is the sign of a good influence; but if the thoughts are disturbed by doubts and turned to inferior objects, it is a sign that an evil spirit is at their back. Moreover the touch of a good influence is mild and sweet, and that of an evil one at first harsh and disturbing; but if the heart is inclined to evil, the evil spirit also enters silently, as if it were into his own house through the open door.

Finally it may be of some interest to hear what Loyola says in regard to the Church :

We must never use any judgment of our own, but be always ready to obey in all things the orders of the true bride of Christ, our holy mother, the Church.

If I see that a thing is white and the Church calls it black, I have to believe in its being black.

We must always approve of and praise the sayings and doings and manners of our superiors, whatever they may be; even if they are not such as can be praised [Page 12] publicly, because to do so would lower these persons in the estimation of the crowd.

One ought not, to the ignorant, to say much about predestination (Karma); because, instead of working for their own improvement, they will become lazy and say: "Why should I trouble myself? — If it is my predestination to be saved, I will be all right, and if I am predestined to be damned, I cannot prevent my damnation." One ought also not to speak about the divine grace of God as if it were a gift, rendering all our own works unnecessary. The highest truths are frequently misunderstood, and the best medicine becomes a poison if misapplied.

Some of the rules given by S. Ignatius de Loyola may be objectionable, but nowhere do we find among them the often quoted Jesuitical maxim that the object sanctifies the means. Moreover there is no doubt that while an object, be it holy or unholy, cannot sanctify its means, a holy purpose can and will sanctify the means, provided they are neither holy nor unholy, but indifferent. Thus for instance, the using of a knife upon a man's body may be a holy or unholy act. If it is done for the purpose of cutting his throat, it is unholy; but if the surgeon uses it for saving a person's life it is holy, and the purpose sanctifies the means.

Page 6 Adyar Pamphlets Yoga-Practice in the Roman Catholic Church No. 91 The Roman Catholic Church has originally derived its doctrines and practices, and even its ceremonies, from the Northern Buddhistic School. Loyola is a true representative of its spirit. His spiritual exercises are in many ways identical with the instructions given in the East for the practice of Raja-Yoga, and a comparison of the two systems may be useful [Page 13] for those who do not merely desire to gratify their curiosity in regard to the astral plane, but desire to become more spiritual by letting the divine powers within their soul become awakened and developed through the influence of divine Love, divine Wisdom, and eternal Life.

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