Rules for Perceiving and Knowing - Discernment of Spirits

[Shin]

Extracts from 'The Spiritual Exercises'

RULES FOR PERCEIVING AND KNOWING IN SOME MANNER THE DIFFERENT MOVEMENTS WHICH ARE CAUSED IN THE SOUL; THE GOOD, TO RECEIVE THEM, AND THE BAD TO REJECT THEM. AND THEY ARE MORE PROPER FOR THE FIRST WEEK.

First Rule. The first Rule: In the persons who go from mortal sin to mortal sin, the enemy is commonly used to propose to them apparent pleasures, making them imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses the opposite method, pricking them and biting their consciences through the process of reason.

Second Rule. The second: In the persons who are going on intensely cleansing their sins and rising from good to better in the service of God our Lord, it is the method contrary to that in the first Rule, for then it is the way of the evil spirit to bite, sadden and put obstacles, disquieting with false reasons, that one may not go on; and it is proper to the good to give courage and strength, consolations, tears, inspirations and quiet, easing, and putting away all obstacles, that one may go on in well doing.

Third Rule. The third: OF SPIRITUAL CONSOLATION. I call it consolation when some interior movement in the soul is caused, through which the soul comes to be inflamed with love of its Creator and Lord; and when it can in consequence love no created thing on the face of the earth in itself, but in the Creator of them all. Likewise, when it sheds tears that move to love of its Lord, whether out of sorrow for one's sins, or for the Passion of Christ our Lord, or because of other things directly connected with His service and praise. Finally, I call consolation every increase of hope, faith and charity, and all interior joy which calls and attracts to heavenly things and to the salvation of one's soul, quieting it and giving it peace in its Creator and Lord.

Fourth Rule. The fourth: OF SPIRITUAL DESOLATION. I call desolation all the contrary of the third[36] rule, such as darkness[37] of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord. Because, as consolation is contrary to desolation, in the same way the thoughts which come from consolation are contrary to the thoughts which come from desolation.

Fifth Rule. The fifth: In time of desolation never to make a change; but to be firm and constant in the resolutions and determination in which one was the day preceding such desolation, or in the determination in which he was in the preceding consolation. Because, as in consolation it is rather the good spirit who guides and counsels us, so in desolation it is the bad, with whose counsels we cannot take a course to decide rightly.

Sixth Rule. The sixth: Although in desolation we ought not to change our first resolutions, it is very helpful intensely to change ourselves against the same desolation, as by insisting more on prayer, meditation, on much examination, and by giving ourselves more scope in some suitable way of doing penance.

Seventh Rule. The seventh: Let him who is in desolation consider how the Lord has left him in trial in his natural powers, in order to resist the different agitations and temptations of the enemy; since he can with the Divine help, which always remains to him, though he does not clearly perceive it: because the Lord has taken from him his great fervor, great love and intense grace, leaving him, however, grace enough for eternal salvation.

Eighth Rule. The eighth: Let him who is in desolation labor to be in patience, which is contrary to the vexations which come to him: and let him think that he will soon be consoled, employing against the desolation the devices, as is said in the sixth Rule.

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate. The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces. The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

Tenth Rule. The tenth: Let him who is in consolation think how he will be in the desolation which will come after, taking new strength for then.

Eleventh Rule. The eleventh: Let him who is consoled see to humbling himself and lowering himself as much as he can, thinking how little he is able for in the time of desolation without such grace or consolation. On the contrary, let him who is in desolation think that he can do much with the grace sufficient to resist all his enemies, taking strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy acts like a woman, in being weak against vigor and strong of will. Because, as it is the way of the woman when she is quarrelling with some man to lose heart, taking flight when the man shows her much courage: and on the contrary, if the man, losing heart, begins to fly, the wrath, revenge, and ferocity of the woman is very great, and so without bounds; in the same manner, it is the way of the enemy to weaken and lose heart, his temptations taking flight, when the person who is exercising himself in spiritual things opposes a bold front against the temptations of the enemy, doing diametrically the opposite. And on the contrary, if the person who is exercising himself commences to have fear and lose heart in suffering the temptations, there is no beast so wild on the face of the earth as the enemy of human nature in following out his damnable intention with so great malice.

Thirteenth Rule. The thirteenth: Likewise, he acts as a licentious lover in wanting to be secret and not revealed. For, as the licentious man who, speaking for an evil purpose, solicits a daughter of a good father or a wife of a good husband, wants his words and persuasions to be secret, and the contrary displeases him much, when the daughter reveals to her father or the wife to her husband his licentious words and depraved intention, because he easily gathers that he will not be able to succeed with the undertaking begun: in the same way, when the enemy of human nature brings his wiles and persuasions to the just soul, he wants and desires that they be received and kept in secret; but when one reveals them to his good Confessor or to another spiritual person that knows his deceits and evil ends, it is very grievous to him, because he gathers, from his manifest deceits being discovered, that he will not be able to succeed with his wickedness begun.

Fourteenth Rule. The fourteenth: Likewise, he behaves as a chief bent on conquering and robbing what he desires: for, as a captain and chief of the army, pitching his camp, and looking at the forces or defences of a stronghold, attacks it on the weakest side, in like manner the enemy of human nature, roaming about, looks in turn at all our virtues, theological, cardinal and moral; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and aims at taking us.

[Shin]

RULES FOR THE SAME EFFECT WITH GREATER DISCERNMENT OF SPIRITS; AND THEY HELP MORE FOR THE SECOND WEEK

First Rule. The first: It is proper to God and to His Angels in their movements to give true spiritual gladness and joy, taking away all sadness and disturbance which the enemy brings on. Of this latter it is proper to fight against the spiritual gladness and consolation, bringing apparent reasons, subtleties and continual fallacies.

Second Rule. The second: It belongs to God our Lord to give consolation to the soul without preceding cause, for it is the property of the Creator to enter, go out and cause movements in the soul, bringing it all into love of His Divine Majesty. I say without cause: without any previous sense or knowledge of any object through which such consolation would come, through one's acts of understanding and will.

Third Rule. The third: With cause, as well the good Angel as the bad can console the soul, for contrary ends: the good Angel for the profit of the soul, that it may grow and rise from good to better, and the evil Angel, for the contrary, and later on to draw it to his damnable intention and wickedness.

Fourth Rule. The fourth: It is proper to the evil Angel, who forms himself under the appearance of an angel of light, to enter with the devout soul and go out with himself: that is to say, to bring good and holy thoughts, conformable to such just soul, and then little by little he aims at coming out drawing the soul to his covert deceits and perverse intentions.

Fifth Rule. The fifth: We ought to note well the course of the thoughts, and if the beginning, middle and end is all good, inclined to all good, it is a sign of the good Angel; but if in the course of the thoughts which he brings it ends in something bad, of a distracting tendency, or less good than what the soul had previously proposed to do, or if it weakens it or disquiets or disturbs the soul, taking away its peace, tranquillity and quiet, which it had before, it is a clear sign that it proceeds from the evil spirit, enemy of our profit and eternal salvation.

Sixth Rule. The sixth: When the enemy of human nature has been perceived and known by his serpent's tail and the bad end to which he leads on, it helps the person who was tempted by him, to look immediately at the course of the good thoughts which he brought him at their beginning, and how little by little he aimed at making him descend from the spiritual sweetness and joy in which he was, so far as to bring him to his depraved intention; in order that with this experience, known and noted, the person may be able to guard for the future against his usual deceits.

Seventh Rule. The seventh: In those who go on from good to better, the good Angel touches such soul sweetly, lightly and gently, like a drop of water which enters into a sponge; and the evil touches it sharply and with noise and disquiet, as when the drop of water falls on the stone. And the above-said spirits touch in a contrary way those who go on from bad to worse. The reason of this is that the disposition of the soul is contrary or like to the said Angels. Because, when it is contrary, they enter perceptibly with clatter and noise; and when it is like, they enter with silence as into their own home, through the open door.

Eighth Rule. The eighth: When the consolation is without cause, although there be no deceit in it, as being of God our Lord alone, as was said; still the spiritual person to whom God gives such consolation, ought, with much vigilance and attention, to look at and distinguish the time itself of such actual consolation from the following, in which the soul remains warm and favored with the favor and remnants of the consolation past; for often in this second time, through one's own course of habits and the consequences of the concepts and judgments, or through the good spirit or through the bad, he forms various resolutions and opinions which are not given immediately by God our Lord, and therefore they have need to be very well examined before entire credit is given them, or they are put into effect.

[Brigid]

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate. The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces. The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

I've wondered for a while how to really tell if one is being tepid, lazy and giving in to distractions or to not acknowledge that it is the grace of God that gives us consolations as He chooses?

[Shin]

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate. The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces. The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

I've wondered for a while how to really tell if one is being tepid, lazy and giving in to distractions or to not acknowledge that it is the grace of God that gives us consolations as He chooses?

I tend to think that giving into discouragement and not giving 100% into prayer is more often a personal failing than one tends to think, especially if one gets into the habit of it. With the habit of it, even when consolation comes, we can not hold onto it or do our part in it. It's a failing of mine, and I recognize I have to rouse myself far more than I do, rather than remain sluggish and slow.

Generally, remembering that I am not alone helps. When someone is looking over my shoulder, I tend to perform better and to higher expectations. But since it's one of my failings.. well, what can I say. I need to learn more ways to help myself. 

I truly hope people read these first two posts attentively because they are very important.

[martin]

Fourteenth Rule. The fourteenth: Likewise, he behaves as a chief bent on conquering and robbing what he desires: for, as a captain and chief of the army, pitching his camp, and looking at the forces or defences of a stronghold, attacks it on the weakest side, in like manner the enemy of human nature, roaming about, looks in turn at all our virtues, theological, cardinal and moral; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and aims at taking us

How true these words especially when we don't decern what our weaknesses are.
I pray to the nine choirs of Angels each day for this intention that they stand in the breach where I am most vunerable and protect me from sudden attacks from the enemy. With their help I can withstand where otherwise I would have fallen.

[martin]

The following chaplet may already be on anaother thread but just to make sure I'll put it here  

CHAPLET OF ST MICAEL

The prayer starts:

O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father.... etc.

Then one 'Our Father' and three 'Hail Marys' are to be prayed after each of the following nine salutations.

1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity.    Amen
 
2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to  leave the ways of sin and run in the paths of Christian perfection.      

3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen.

4. By the intercession of St. Michael and the celestial Choir of Dominions may the Lord give us grace to govern our senses and overcome any unruly passions. Amen.

5. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen.

6. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen.

7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen.

8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven. Amen.

9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven. Amen.

Next one Our Father is to be said in honour of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael and our Guardian Angel.

 Concluding prayers
 
A Saint Michael rosary.

O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, thou who dost shine with excellence and superhuman virtue deliver us from all evil, who turn to thee with confidence and enable us by your gracious protection to serve God more and more faithfully every day.

Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.

[moderator note: edited to fix a formatting error]

[Bailey2]

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate. The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces. The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

I've wondered for a while how to really tell if one is being tepid, lazy and giving in to distractions or to not acknowledge that it is the grace of God that gives us consolations as He chooses?

I simply assume I am ALWAYS tepid, lazy, and giving into distractions, totally missing any grace of God because of my incessant habit of noticing myself, my worries, and my jobs.  So I just look at God, assume He's looking at me and go    (of course I'm such an incompetent)  and ask His continued help through the Holy Spirit and am thankful for His mercy.

And Shin, I'm not too keen on the metaphor used in the 12th rule above.   

[Brigid]

Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate. The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces. The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.

I've wondered for a while how to really tell if one is being tepid, lazy and giving in to distractions or to not acknowledge that it is the grace of God that gives us consolations as He chooses?

I simply assume I am ALWAYS tepid, lazy, and giving into distractions, totally missing any grace of God because of my incessant habit of noticing myself, my worries, and my jobs.  So I just look at God, assume He's looking at me and go    (of course I'm such an incompetent)  and ask His continued help through the Holy Spirit and am thankful for His mercy.

And Shin, I'm not too keen on the metaphor used in the 12th rule above.   

I agree with Bailey as far as at least part of 12. Many women are strong of will, but I know very few who are weak against vigor as the thread about "women wearing skirts all the time" shows.

Bailey, that is a great way to combat this tendency. St. Therese of the Child Jesus commented about being glad she was so weak so that He could take care of her more fully, and St. Paul also said this. I  need to always assume this in order that His power be manifested in/through me.

[Shin]

There's no better way to fight the spiritual battle than to have a legion of happy angels on your side. 

[Brigid]

There's no better way to fight the spiritual battle than to have a legion of happy angels on your side. 

!!!!!!

[martin]

Promise attached to the above Chaplet of St Michael

St Michael appearing one day to Antonia d’ Astonac, a most devout Servant of God, told her that he wished to be honoured by nine salutations corresponding to the nine Choirs of Heavenly Spirits, which should consist of one Our Father and three Hail Marys in honor of each of the angelic choirs.

Whoever would practice this devotion in his honor would have when approaching the Holy Table, an escort of nine angels chosen from each of the nine choirs.
In addition, for the daily recital of these nine salutations he promised his continual assistance and that of all the holy angels during life, and after death deliverance from purgatory for themselves and their relations.

[Brigid]

Whoever would practice this devotion in his honor would have when approaching the Holy Table, an escort of nine angels chosen from each of the nine choirs.
In addition, for the daily recital of these nine salutations he promised his continual assistance and that of all the holy angels during life, and after death deliverance from purgatory for themselves and their relations.

What a wonderful way to have a "legion of happy angels on your side".

[Shin]

Guaranteed happiness!

[Shin]

'Interior locutions in these days have been a delusion of many, and exterior locutions are the least safe. It is easy enough to see when they proceed from ourselves, but to distinguish between those of a good and those of an evil spirit is more difficult. There are many rules given for finding out whether they come from our Lord or not, and one of them is, that they should be sent us in a time of need, or for some good end, as for the comforting a man under temptation or in doubt, or as a warning of coming danger. As a good man will not speak unadvisedly, neither will God;'

St. John of Avila

'Those locutions are very dangerous, and I cannot approve of them. I shall tell you the reason, founded on the little experience which God has given me. What necessity is there that God should reveal to a novice that He desires from the novices more fervor in their Communions? Is it, perchance, that their master, with the aid of the lights that God has given him for his office, does not know it himself? And again: does he not know that God is greatly offended chiefly by sacrileges? You see that this locution is not necessary. God makes revelations only in view of His glory and the needs of holy Church; and as we can learn these things from holy books, from the experience God gives us, and, principally, by the light He gives those that hold offices, there is no reason for desiring to learn by locutions.'

'Of a hundred, and perhaps a thousand, of these articulated locutions, there is hardly one genuine. It is difficult, even for spiritual masters, to discern the true from the false, those of the Spirit of truth from those of the devil, who knows so well how to feign effects like in appearance to those of the Spirit of God. Therefore it is best to enjoin on him who has them to drive them away, to humble himself before God, and to protest that faith, with the Scriptures and the advice of his spiritual father, who speaks in God's name, are sufficient for him. Thus he glorifies God in distrusting himself, in humbling himself, in esteeming himself unworthy of such favors, and is thereby freed from illusion.'

St. Paul of the Cross

[Bailey2]

Well, so much for all that fuss about Saints having locutions; visions too I suppose.   But I would think that any such thing, if from God, would result in more practical evidences of growing holiness.  So I think they are right...... those extraordinary things are not needed........ and in the case of "exterior locutions,"  well, you all know what I think they are from that perspective, he is correct; very unsafe.

I like these Shin.      Sorry I didn't have time to read the other longer ones.

[Shin]

Well, so much for all that fuss about Saints having locutions; visions too I suppose.   But I would think that any such thing, if from God, would result in more practical evidences of growing holiness.  So I think they are right...... those extraordinary things are not needed........ and in the case of "exterior locutions,"  well, you all know what I think they are from that perspective, he is correct; very unsafe.

I like these Shin.     Sorry I didn't have time to read the other longer ones.

I've gained a good deal from reading them I must say, they're good wisdom not just for people experiencing the extraordinary, but for the ordinary interior life!

It can take a saint or a very well educated person in the spiritual life to handle locutions! These God may send them to! Most people aren't either and will need special help if they're the real thing!