St. Ignatius of Loyola began to learn about the discernment of spirits while convalescing from serious battle injuries. He noticed different interior movements as he imagined his future. In his autobiography, Ignatius writes (in the third person):
He did not consider nor did he stop to examine this difference until one day his eyes were partially opened and he began to wonder at this difference and to reflect upon it. From experience he knew that some thoughts left him sad while others made him happy, and little by little he came to perceive the different spirits that were moving him; one coming from the devil, the other coming from God (Autobiography, no. 8).
Ignatius believed that these interior movements were caused by “good spirits” and “evil spirits.” We want to follow the action of a good spirit and reject the action of an evil spirit. Discernment of spirits is a way to understand God’s will or desire for us in our life.
Talk of good and evil spirits may seem foreign to us. Psychology gives us other names for what Ignatius called good and evil spirits. Yet Ignatius’s language is useful because it recognizes the reality of evil. Evil is both greater than we are and part of who we are. Our hearts are divided between good and evil impulses. To call these “spirits” simply recognizes the spiritual dimension of this inner struggle.
The feelings stirred up by good and evil spirits are called “consolation” and “desolation” in the language of Ignatian spirituality.
Spiritual consolation is an experience of being so on fire with God’s love that we feel impelled to praise, love, and serve God and help others as best as we can. Spiritual consolation encourages and facilitates a deep sense of gratitude for God’s faithfulness, mercy, and companionship in our life. In consolation, we feel more alive and connected to others.
Spiritual desolation, in contrast, is an experience of the soul in heavy darkness or turmoil. We are assaulted by all sorts of doubts, bombarded by temptations, and mired in self-preoccupations. We are excessively restless and anxious and feel cut off from others. Such feelings, in Ignatius’s words, “move one toward lack of faith and leave one without hope and without love.”
The key question in interpreting consolation and desolation is: where is the movement coming from and where is it leading me? Spiritual consolation does not always mean happiness. Spiritual desolation does not always mean sadness. Sometimes an experience of sadness is a moment of conversion and intimacy with God. Times of human suffering can be moments of great grace. Similarly, peace or happiness can be illusory if these feelings are helping us avoid changes we need to make.
In the Spiritual Exercises, Ignatius provides various rules for the discernment of spirits (Spiritual Exercises, 313-336). Good and evil spirits operate according to the spiritual condition of the individual.
For people who have closed themselves off from God’s grace, the good spirit disturbs and shakes up. It stirs feelings of remorse and discontent. The purpose is to make the person unhappy with a sinful way of life. On the other hand, the evil spirit wants such people to continue in their confusion and darkness. So the evil spirit tries to make them complacent, content, and satisfied with their distractions and pleasures.
For people who are trying to live a life pleasing to God, the good spirit strengthens, encourages, consoles, removes obstacles, and gives peace. The evil spirit tries to derail them by stirring up anxiety, false sadness, needless confusion, frustration, and other obstacles.
Discernment of spirits is a challenging task. It requires maturity, inner quiet, and an ability to reflect on one’s interior life. Discernment takes practice. It is something of an art. Ignatius Loyola’s rules for discernment provide a framework, not a program. We must be ready to improvise and adjust because God works in each of us so uniquely. That is why most counselors recommend undertaking discernment of spirits with the assistance of a spiritual director.
Discernment in a Nutshell by Joseph A. Tetlow, SJ
How Do I Know I’m Experiencing God? by William A. Barry, SJ
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