The third part of the Foundation: “It is therefore necessary that we should make ourselves indifferent to all created things, in so far as it is left to the liberty of our free will to do so, and is not forbidden; in such sort that we do not for our part wish for health rather than sickness, for wealth instead of poverty, for honor rather than dishonor, for a long life rather than a short one, and so in all other things, desiring and choosing only that which most leads us to the end for which we were created.”
1st Prelude. Imagine you see bright Angels standing before the throne of God, waiting to be assigned as guardians to new-born infants; they are perfectly indifferent to take charge of rich or poor children in any part of the world.
2nd Prelude. Ask for a like spirit of perfect indifference to all creatures, caring for God alone and His holy will.
POINT I. Let me ask myself sincerely: am I now fully convinced that I am in this world for no other end than to praise, reverence and serve God, and thereby to save my soul? that I must use creatures only in as far as they conduce to this end? This is right and just, it is highly useful for me; it is necessary, the one thing necessary;—all else is vanity; it passes away in a short time.
“The world’s a stage, and men are only players,
They have their exits and their entrances.”
POINT II. What prevents me from always living up to that conviction? The reason is that I allow myself to be influenced by various predilections and aversions, by my likes and dislikes for certain things. If I were perfectly indifferent, as the Angels are, whose will has perfect control over all their affections, then I would choose on all occasions only what God wills, as far as His will would be known to me. Can I acquire such an indifference? I cannot help feeling an inclination to like or dislike certain things; for it is an effect of the fall of man that our passions often rebel against the spirit. But I can control these promptings to a great extent, and with God’s grace, acquire considerable power over their movements.
To strengthen this habit of control over my various inclinations is the purpose of the present meditation: that is meant by making myself indifferent to all created things.
And still St. Ignatius wisely adds: “In as far as they are allowed me and not forbidden”; lest the uninstructed might imagine that they might lawfully allow disorderly sentiments to arise within them without at once driving them away.
How can I make myself indifferent? By considering the evils connected with the things to which I am inclined, and the good to be derived from those disliked.