This book was designed to be of help to experienced directors of the Spiritual Exercises of St. Ignatius. It is divided into two parts. Chapters 1-6 cover general material that can apply to the practice of theology, psychology, and the process of spiritual direction, the Annotation 19 retreat, and the enclosed 30-day retreat. Thus, the identity, vocation, mission of the individual retreatant (Chapter 1) is seen in the context of the breadth of spiritualities in the Catholic Church (Chapter1). This is followed by a consideration of how the Word of God and the Will of God become operative for the individual retreatant as he or she answers his or her call to the apostolate. (Chapter3)

          Within this context of one's life with God in the Church it has long been our conviction that the spirituality of a person cannot be taken seriously without probing and integrating the influence of the unconscious for this individual. The interior images that one has of God, prayer, the world, sin, and the apostolate deeply influence the decisions that one makes. Very often these less conscious images go unchallenged. We have seen the tragedy of this in hero-worshiping, our corporate greed, our disregard for human life and our sometimes-dubious stewardship for the ecology of the universe. One would hope that the grace of God would filter into all parts of a person, the conscious as well as the unconscious, the personal as well as the corporate. Thus, we give ourselves wholly to God not only as the ego, but as the whole person, conscious and unconscious. This consideration has particularly important implications when one considers that many apostolic people will be making corporate or group decisions that effect the lives of many other persons and things.

          Chapter 4 investigates the impact of projections on the life of the retreatant and gives some aids for managing this more illusive aspect of our person. Both Chapters 4 and 5 emphasize the need for reflective activity and give direction for encouraging a greater sensitivity to the workings of the Spirit by instructing the retreatant to engage in the process of prayer over scripture, an examination of consciousness and an examination of unconsciousness. It asks one to take seriously his or her whole life story with its many influences. All this is necessary to help ensure a more reflective discernment both individually and corporately.

          Chapter 6 is a reminder that good directing requires constant vigilance. Here a model for peer-group supervision is given. It offers a communal model for how good directors can help each other in the directing process. Peer supervision and a careful use of the intervention offer an opportunity for the director's growth and provide a reality check to ensure that directors see themselves as part of the Christian community rather than as an isolated guru. It also emphasizes the facilitative role of the director to provide an atmosphere of freedom and love within the directing interview so that the retreatant or directee can listen to his or her promptings of the Spirit and participate in quality decision-making without having to be on the defensive. The expediency and artistry of the intervention is offered as a way of providing this ambience.

          Chapters 7-15 explore the grace, content and dynamics of the Four Weeks of the Spiritual Exercises. Attention is paid to the spirit of the Annotations (Chapter 7) as a further way of creating a fertile field within which the retreatant can meet God. Then each of the Weeks of the Exercises is explored.

          These observations and directives about the s (Chapters 7-15) pull together the careful theory of the academic community in theology and psychology and the long practiced experience of close to a hundred good directors actively giving the Exercises at the end of the 20^th century. They represent the prayer, reflection, discussion and conscientious practice of many good people, both men and women, both clergy and lay, who have the highest hopes for their retreatant and the highest hopes for their apostolic effectiveness within the Church and the world. The Spiritual Exercises are the means for bringing many to more profound holiness.

          Each paragraph of every Week of the Exercises was carefully considered. Particular attention was paid to the Annotations, the Additional Notes, the various rules, and directives. At each turn we asked the question, how might this look today and how can this be linked to good theology and psychology, good human experience, and a wise understanding and sensitivity. The reality check for us was the fact that over and over again we and the other good directors who shared with us saw these graces and insights blossom in the lives of our retreatants. Both directors and directees became more prayerful, more discerning, more focused on his or her mission. Sometimes the images were unusual, sometimes the applications make one reexamine one's own assumptions, but each time the lives of other good people confirmed the presence of God, the gift of grace, and the action of the Spirit among the people. The Exercises had once again given a path, or better, process of prayer, reflection, and discernment that brought one closer to God. From there grace moved into the larger community.

          >From the beginning we have come to realize that the attitudes expressed in Alms, Scruples, and Thinking with the Church (Chapter 14) are keys to holiness and generosity. They point the way to reflection and act as guidelines for how to deal with material goods, how to negotiate with one's family and friends, what to do with ones freedom while at the same time maintaining a fondness and an "at homeness" within the community of the Church while being responsible for one's apostolic endeavor. 

          In summary Chapter 16 takes a sweeping view of the Exercises as a whole and offers a synthesis in the form of a hierarchy of values found in the Spiritual Exercises. It answers the question, how did Ignatius understand the value system of the Exercises and what did he think was the order of importance for these values.

          Lastly, following Chapter 16 there is an appendix listing suggested scripture passages that could be used when appropriate by an educated director during a directed retreat. The suggestions are pithy and provocative. They are meant to be used selectively as the wisdom of the director in dialogue with the retreatant may suggest. 

          In using these chapters, bear in mind that each chapter is arranged in three parts. The first part is an introductory page summarizing the content of the chapter, giving references to the Spiritual Exercises and offering questions for prayer and reflection and other questions for wonder and discussion. They are appropriate for the individual or a study group under the direction of an experienced director. They should be taken seriously since they capture the main themes of the chapter. 

          The second part is the material in the chapter itself. This is followed by a third part which offers some outlines and study sheets or handouts that are useful in exploring the topics of the Exercises further. All these study sheets have been used with many individuals and groups and have been insightful and helpful.

          It is our sincere hope that these pages will be useful to a director of the Exercises and be a source of further challenge, reflection and decisiveness on his or her part. These pages have been our gift to the twenty-first century. We offer them with the hope that this Ignatian heritage will continue to grow and develop, and that this book might be a stepping stone and a bridge from our insight and experience to yours for the next millennium.