DISCERNMENT OF SPIRITS. — Supernatural wisdom (discretio spirituum), recommended by Sacred Scripture (I Thess. 5:19–21), which makes it possible rightly to distinguish the origin, at least in general, of the soul’s interior movements—that is, whether they are effects of the good spirit, to be followed, or of the evil spirit, against which one must be on guard. This knowledge may be of two kinds: that which belongs to the graces gratis datae and is an extraordinary charism (I Cor. 12:10) granted to a few; and that which is the fruit of progress in faith and union with God, which can and must be attained by everyone (Hebr. 5:14).
To help spiritual persons recognize the interior movements or impulses which, through thoughts or affections, impel them toward good or evil, or the agents that are their source, spiritual masters have written various rules, among which those of s. Ignatius’s Exercitia spiritualia (Regulae ad discernendos spiritus, 1st and 2nd weeks) are famous. “Good spirits” are called those interior motions or tendencies that proceed from God, from the good angel, or from the human spirit guided by right reason and conscience, or by faith and charity; conversely, “evil spirits” are those caused by the devil and by the human spirit insofar as it is guided by the desires of corrupted nature. The importance of the d. of s. derives from the fact that it is necessary to free oneself from the evil spirit, while one must be docile to movements proceeding from God, both because every initiative of perfection and holiness comes from God (Io. 6:44), and because, by following what God suggests, the soul is certain that it will not lack further help from him.
One must, however, know how to distinguish well the time of the actual inspiration from the time that follows, in which the soul may on its own add things that are not immediately given or willed by God, and which must therefore be carefully examined (s. Ignatius, Reg., II, n. 8). Often divine motion is not consciously perceived; in that case the soul’s docility will consist in acting in everything according to what appears to it to conform to the light of faith. It will therefore esteem highly the good thoughts that come to it, taking care, through habitual recollection, not to neglect them; it will take advantage of those affections which, on the occasion of good examples, pious reading, and similar things, it feels arising within itself. One condition for docility to bear fruit is that it be joined with interior peace and humble conformity to the will of God. The more faithful one is in following the movements of the good spirit, the more delicate and sensitive one becomes in discerning them, and the more such movements one will receive (J. de Guibert, Theologia spiritualis, n. 134).
Since the possibility of illusions is never excluded, the rules for discerning spirits must be used as a whole, so that their convergence may bring greater light, while prudence recommends seeking the advice of an experienced director.
Some signs by which to recognize the good spirit must be drawn from the object of the illuminations and impulses. Signs of the evil spirit are falsehood, futility, darkness, or the false lights of the imagination; obstinacy in judgment; exaggerations; disturbances; pride and false humility (of words and not of deeds); presumption and despair; a hard and closed heart; impatience in trials; rebellion of the passions; duplicity; simulation; a spirit bound by affection to earthly things and persons; alienation from Jesus; and a false zeal, bitter and pharisaical (G. B. Scaramelli, Discernimento degli spiriti, chs. 6–9).
A thought that arises contrary to the doctrine of the Church, or that necessarily leads to this, cannot be from God (cf. s. Ignatius, Reg., II, 5–6). Likewise, an inspiration that conflicts with a certain obligation is suspect. Moreover, although peace is a sign of the good spirit, in certain cases there may be a false peace, by which the evil spirit entices a sinner or a lukewarm person to persist in his state (ibid., I, 1).
The d. of s. therefore presupposes great experience, counsel, and discretion, and must be accompanied and supported by prayer and study.