This book provides a modernised version of St Ignatius’ First Spiritual Exercises, which he recommended as a first step for those wishing to progress in their spiritual life. A person who completed these could go on to make the Full Spiritual Exercises, which are probably better known today.
The First Exercises are presented here in the form of four separate retreats, each to be made in ordinary life over a period of four weeks, so there are sixteen weeks of material here. The Full Spiritual Exercises are traditionally undertaken either as a full-time retreat lasting 30 days, or else in ordinary life spread out over 30 weeks. I have done the 30-week version three times in the past, so in that sense I was doing this out of sequence, but I don’t think that affected my experience too much.
In most weeks of each of the four retreats, Friday is intended as a day off, presumably to allow you to catch up if you have missed a day. Each of the four retreats has a different theme based on four different aspects of inner peace; the idea is to choose the one that is most relevant to you right now. If you want to do more than one, the author suggests leaving a year in between. All the retreats introduce key practices from the Ignatian tradition, with a lot of overlap between the four, so whichever one you choose, you should get a good overview of what Ignatian spirituality is all about. You will also come out with a "Program for Life”, which I think is intended to be what other traditions might call a personal Rule of Life (it is not explained very well in the book). There is also a useful section at the back with suggestions for exercises that can be used outside the retreats.
I chose the retreat called “Inner Peace in Darkness and Light”. I’m not sure I actually feel any more peaceful after completing it, but it did help me to establish a regular habit of contemplative prayer, which I hope to keep up. My main issue with it was that it takes a more psychological, almost New Agey approach than I was hoping for. To take a glaring example, the exercise on reverence focuses entirely on the reverence humans can have for each other or even for themselves; reverence for God gets a single mention in the closing prayer. The Holy Spirit is referred to with feminine pronouns throughout, contrary to official guidance.
In the end, I’m afraid this book mainly convinced me that Ignatian spirituality in its contemporary form, which helped me a great deal in an earlier stage of my life, is not what I need right now. I want to delve more deeply into tradition; this book is more for people who want to go beyond it.