DISCERNMENT OF SPIRITS

1. In what sense do we use the word spirit? --By spirit, we understand here an impulse, a movement, an interior inclination of our soul to something which, as for the intellect is true or false, and as for the will, is good or evil. Therefore when someone is brought to lie, we say that he has the spirit of lies; when he is brought to mortify himself interiorly, we say that he has the spirit of penance; if he is inclined to view himself as being above others, we say he has the spirit of pride; if he is dominated by a desire to appear beautiful, good or spiritual in the eyes of the public, we say that he has the spirit of vanity or vain glory. Now, this impulse towards things either vicious or virtuous, false or true, is composed of two acts, of which one belongs to the intellect, and by this act we are inclined to believe or reject what is true or false, and the other act belongs to the will and has us embrace or repulse that which is that which is good or evil. It is precisely this disposition of the intelligence and this movement of the will which we call spirit. (Scaramelli, Le Discernements des espirits, ch. 1, p. 2, n. 7).

2. Do the Sacred Scripture and Theology make mention of this science? Our Lord, rebuking James and John, who, indignant towards a Samaritan village, wanted to reduce them to ashes, said to them: "Do you know with which spirit you should be animated?" (Luke 9:55). That is to say, you do not yet know what are to be the inclinations of your hearts; my disciples should not be so ardent and inclined to punish; but they must be inclined to meekness, gentleness, and forgiveness. The apostle Paul, speaking of himself to the faithful of Corinth says: "For us, we have not received the spirit of this world, but the spirit which is in God" (1Cor 2:12) In other words, I have not received the recognition and vain affection which the world knows so well how to give, but rather supernatural knowledge and pious feelings which come from God.(1) Finally, St. John warns us not to trust too easily the first spirit to arrive- the suggestions of the intelligence, the inclinations we discover in the will either of ourselves or others- but rather to carefully examine immediately whether the spirit comes from God or whether it has a different or evil cause: "Do not believe in every spirit, but test the spirits to see if they are of God." (1 John, 4:1) Already the author of Proverbs made us aware of this subject: "There is a way which seems straight to men while its paths lead to death." (Proverbs 16:25) And what he adds further on should make us even more wary: "All man's ways, to himself appear straight; but it is God who weighs hearts." (Proverbs 21:2)

3. What does it take to make this discernment? Holy Scripture, the Fathers, the Doctors of the Church and the saints provide for us rules for recognizing the spirits which come from God as well as those which do not.

4. Is this science necessary? "If this discernment is missing," says St. Bernard, "all virtue loses its luster and is transformed into abominable vice. The reason being, that discretion is the virtue which moderates the affections, orders the good movements and directs all the virtues and gives to them order, method, dignity, and firmness." (Ser. 49 in Cant.) Note again St. Anthony's exhortation found in the prologue of this work, naming discretion as the principal as the principal and infallible virtue which safely directs our souls towards to God.

5. To whom is this science most necessary? It is most necessary to priests. In fact, if the discernment of spirits is useful to all as a guidance, it is more especially necessary to spiritual directors, for the very reason of their function.

6. For someone who possesses discernment, is he dispensed from seeking counsel in his situation from a director? He who possesses this precious science, and could we say that virtue- must not presume to direct himself, but he must submit to the discretion of his own director, more because a person is a lousy judge of his own situation, than because God, in His Providence wants that man to be guided by one other than himself.

The first is the divine spirit which speaks to the heart, according to these words of David: "I will listen to what the Lord God will say within me."

The second is the angelic spirit which also speaks within us, like the prophet Zechariah admits having experienced: "And behold an angel spoke in me." (Zc 2:3)

The third spirit is diabolical which God allows to suggest evil thoughts. As the prophet king attests. (Ps 68:49)

The fourth is the spirit of the flesh, by which many are dominated, hence the Apostle speaks of a man who is "puffed up without reason by his sensuous mind." (Col 2:18)

The fifth is the spirit of the world of which the Apostle exempts himself: "As for us, we do not have the spirit of this world." (1 Cor 2:2)

The sixth is the human spirit, to which the Apostle points when he says: "Who of men knows what is in man, if not the spirit of man which is in him." (1Cor 2:11)

These six categories can be easily reduced to three: an angelic spirit amounts to the divine spirit, since angels do not operate in us except in the name of God. The spirits of the world and the flesh amount to a diabolical spirit since it is by the world and the flesh, his two satellites, that the demon is accustomed to attack and insert into our own souls his venomous spirit. All spirits are therefore narrowed down to these three: the divine, demonic and human spirits.

8. Of these three, which is the most dangerous? It is the human spirit because it penetrates us and with it we can tempt ourselves. "The worst of all these impulses," says St. Bernard, "is that which comes from man. By it he can make himself fall, without any exterior impulse; and this latter movement cannot make him fall without his cooperation." (Ser. 105 Super. Cant.)

9. How does the divine spirit form in us? The state of grace and infused virtues are not sufficient; on top of these God must coax us to the good by touches of His light and His pious stirrings, and these we call actual graces. And when we are enlightened and moved by God or His angels we say that we have received the divine spirit from Him either directly or through the angels indirectly.

10. How can the demonic spirit form within us? Demons, which surround us in great numbers, penetrate into our brains, to which they are not prohibited entry; and by the impulses they give to the spirits, they produce, sometimes, the resemblance of misleading objects, other times imaginations of illicit pleasures, and they combine these in such a way that these objects are presented as very appealing and suitable, and he excites us to attach ourselves to them. Moreover, he penetrates the internal sense where our emotions reside and with the imagination he awakens disordered affections for these objects and ignites our criminal passions. These thoughts sometimes false, sometimes evil, and these perverse affections are precisely the propensities, the inclinations, the tendencies towards the bad that we call the diabolical spirit.

11. Is the demonic effect on our senses identical to that of the world or the flesh? It is notably different. St. Bernard tells us that: "When the demon attacks us directly, he always introduces in the soul a bitter impression, because when he excites troubled thought, anxious emotions, wearisome agitation, distrust, discouragement, despair, envy, hatred, spite, boredom, melancholy, and so many other torments; whereas when he is in charge of his satellites: the flesh and the world, he always injects us with a soft spirit, but a false and flattering one; because in this case he awakens in our spirit appearances and agreeable desires after pleasures, honours, attention, pomp and riches. Mirroring before our eyes a false happiness which ends with temporal and eternal misfortune." Here are the words of the holy doctor on this precise point: "The suggestion itself will tell you from which spirit it comes. The spirit of the flesh inspires indolence and sluggishness; that of the world speaks of vain things; and the villainous spirit always talks with bitterness." (Ser. De Spiritibus)

12. How is the human spirit formed in us? Ever since the first fall our nature has been greatly weakened; with darkened understanding, flight imaginations, weak wills and concupiscence inclined to evil, it follows that this very nature tends by itself towards things dear to the flesh, the world and the devil.

13. Is it not difficult to distinguish if the interior movements of our spirit proceeds from human nature, the devil, or from the world and the flesh? In fact since our nature tends of itself towards the same objects which are presented by its three great enemies, it is not easy to discern when it is speaking of itself or when it is under the influence of one of these three.

14. But is it necessary to make this distinction? It is not very necessary: these impulses having the same object are all equally dangerous and hurtful, they must all be rejected with care: "What good is it," says St. Augustine, "to know who is speaking, as long as we know that what he says is dangerous."

15. Nevertheless would there not be an advantage in being able to make a certain discernment? Assuredly. Here is the advantage: That which comes from nature, we conceive of spontaneously and we may abandon it in the same way; but what is suggested from without by our enemies impresses itself within us forcefully and we cannot easily prevent its progress, because it is another that is operating in us, despite our resistance. Moreover, the impulses of nature ordinarily have a connatural cause which wakes them; but the suggestion of the evil one arise, most often, all of a sudden, without any reason, but by light occasions. If then the temptation has for its principal, evil thoughts or corrupt imaginations, awakened without reason or by an insignificant factor, it would be a sign that the temptation comes from the devil; but, in the other case, if for example, the temptation begins with a revolt of the senses and then excites our spirit to criminal thoughts it is fitting to accuse a natural commotion of the nervous system, and consequently the corruption of our nature inclined to evil. Finally if the person who is tempted has recourse to God in his temptation and if this temptation then vanishes, it is a sign that it came from the devil, because our enemies greatly fear fervent and devout prayer; but if after recourse to such prayer the temptation does not cease, it is an indication that it originates in the fragility of our own nature, hence God, not wanting to use extraordinary means, helps our will to resist, and lest nature follow her course. These rules, while not infallible, can be very useful.

16. Are there several kinds of discernment of spirits? Two kinds: the first belongs to graces which are freely given: it is the seventh of these graces enumerated by the Apostle; the second, is the discernment we aquire by art and industry. The first is given to but a few while the second at least to some degree, can become the property of all.

17. From the point of view of certitude, what distinction can be drawn between these two types of discernment? The first, which we also call infused discernment has a much greater certitude than the second... " Who is it in fact, Says st. Bernard" that can observe with enough care and atttention the interior movements that are produced in him and by him, to the point of clearly discerning all these evil thoughts, whether they arise from his morbid state or from the bite of the serpent? As for myself, I do not think it humanly possible, unless a special gift which the Apostle counts among the other free gifts and which he calls the discernment of spirits.

18. Is this infused discernment absolutely certain and infallible? Suarez tells us "that the judgement carried in virtue of such a discernment is not formally but materially infallible if indeed it is directed by the light of the Holy Sprit. It is not formal because such infallibility must proceed from evidence or from faith. And evidently it does not because if he decides on the qualities of spirits, he does not see them clearly in themselves. It is not and act of faith because even though he is moved by divine light it is not founded on the Word of God. Obviously it would be different if in virtue of a special light(lumen propheticum) he received from God some revelation concerning their qualities; this is not the case we have here. But it can be materially infallible, as we have said. Without doubt the person cannot be sure that he has grasped the truth, his judgement relying on no infallible motive, but his judgement iis well-founded because of the principle which moved him interiorly, the Holy Spirit not being capable of moving us to judge falsely, nor of pushing us to pronounce error.

19. To whom does God give this gift of infused discernment? Obviously He can give it to anyone He pleases. Even someone in the sate of mortal sin, since He is the Master if His gifts. Hence. God can, for the spiritual welfare of some simple souls, give to their director, be his conscience in a bad state, an extraordinary light by which he can discern the qualities, good or evil, of their spirits, in order that he guide them rightly in the way of salvation and of Christian perfection. However, this does not necessarily occur; almost always is this grace given by God to spiritual persons, who are so not only for the gift of knowledge but also for the conduct of their lives. The reason for this is manifest. To receive this light with the unique purity which is infused with the grace of discernment, there must be tranquility of soul, purity of conscience, and mastery over the passions, all of which are lacking in a sinful soul.

20. Where among the saints are we to find this gift? St. Magdalene of Pazzi could see the thought of her novices as well as the faults to which they were subject. St. Catherine of Siena saw the thoughts of her domestics and told them the secrets of their hearts, as clearly as one would reveal to a friends the feelings of his own heart. St. Joseph of Cupertino could see the sins of which were guilty those with whom he conversed or met by chance on the road. He even saw the specific nature of the sins which sullied them and he had the custom to say to them: "Go and wash your face!" There was alos the Cure of Ars. Were we to read concerning his "intuitions" we would be amazed.

21. In what consists acquired discernment? Discernment acquired by labor consists in a right judgment we form on the spirit of others, in conforming to the rules and precepts provided for us by the Holy Scriptures, Holy Mother Church, the Fathers, the Doctors, the experience of the saints and the light of our own wisdom, enlightened from above.

22. Can each person hope to obtain this discernment? The Holy Scriptures clearly insinuate this. The beloved disciple warns us not to believe every spirit without first testing whether it comes from God. The apostle Paul exhorts us to fo the same, not to walk blindly, but proving all things, and embracing only that which, once put to the test, shows itself to be good, and to reject all spirits which we recognize to be evil. Our Lord Himself said, "Beware of false prophets. . .you will know them by theri fruits." In other words, by examining with care their actions. But we cannot make this examination without asking ourselves if these works agree with the rules of justice and holiness. We may add that Our Lord does not give this wise warning only to a few people enlightened by an extraordinary light; He gives it to all. Everyone then can have such a discernment, not by a gift, since this is accorded to but a few but rather by art and industry.

23. What degree of certitude can a judgment claim, which is carried in virtue of this discernment? It is evident that this judgment cannot presume to be infallible. Even if the rules he has been given by which to render judgment, such as those taken from Holy Scripture or the Holy Doctors of the Church are infallible, he is not sure that he has properly applied these rules to judgments. . .We can say more, with Suarez, that they have a moral and practical certitude, in so much as they are founded in reasons which clearly show conformity to the said regulations.

24. Does the director have a moral obligation to apply himself to the acquisition of discernment? We could find him not exempt from a certain fault whoever would pose as a spiritual father of souls without applying himself to acquire the required knowledge, and without at least a certain degree of discernment of spirits, in particular if he must hear confessions in religious monasteries, where one finds certain souls whom God calls to Him along paths which are more or less extraordinary and who sometimes feel the need to open up to their confessor.

25. What is the gravity of this obligation? Saint Thomas recognizes two types of sinful ignorance in man. He calls one directe: it is when we expressly want to remain ignorant of that which we are obliged to know. He calls the other indirecte: This occurs when one neglects, whether to avoid fatigue or to be occupied by other pursuits, to learn what he is bound by conscience to know. Speaking of this second ignorance which is here our concern, he concludes that it does not excuse one of sin. . . Therefore we cannot excuse of sin the confessor who does not devote himself to acquiring the lights which are necessary if he is to arrive at a proper discernment of spirits, because the duties of his office and charity oblige him, and he exposes himself to the peril of erring in a matter of such great importance. St. Augustine and St. Chrysostom are of absolutely the same opinion. Which is, if a director errs at the expense of others, taking a bad spirit for a good, he sins, even if he does not have the bad will to sin. I say, he sins, not by his present will, but by that will which he had at other times not to instruct himself sufficiently through such examinations.

26. All directors are then bound to take the means to acquire this science of discernment? Surely- he who wants the end must take the means to reach it. The priest, subject to the most divine of ministries, is least of all an exception to the general rule.

They are many. Let us mention at least eight: prayer, study, personal experience, humility, detachment, simplicity, reflection, and knowledge of the characters of good and evil spirits.

The first: Prayer- The author of Wisdom warns us that the thoughts of men are unsure and our foresight uncertain. (9:14); and St. James gives us this counsel, that those who lack wisdom should ask it of God, who gives abundantly to all. (1:5) "It belongs to God," says Laurence Justinian, "to give to men a sure knowledge, to see from a mental perspective the spiritual illusions of demons and to distinguish different kinds of interior movements of the soul." In face of this difficult situation the director can only repeat with king Josaphat whom says in scripture, "How we ignore what we should do, we are left with nothing but to direct our gaze to you Lord." We should now recall the warning of St. Augustine: "God never commands what is impossible. In commanding He bids us to do what we can and to turn to Him for what we cannot, and finally helps so that we succeed."

The seconds means: Study- Yes, the study of the rules of discernment of spirits which we find disseminated here and there throughout Scripture."When you read Sacred Scripture," says Hugues Saint Victor to his monks, "weigh carefully with attention to what she says, to excite within you to divine Love, to scorn the world, to warn you of the troops of the enemy, to uphold good sentiments and to more quickly ignite in the heart an ardent compunction, to learn the reul of your actions, humility of spirit and patience in adversity." Sure also, are the rules which we find in the writings of the Holy Fathers and the holy doctors because they take them form, the Scriptures. Equally sure are the examples and teachings of the saints, which we discover in their lives and works, since in their acting and teaching they were moved by the spirit of God.

The third means: Personal experience- The Holy Spirit warns us: "Judge things concerning others as you would judge yourself." (Eccl. 31:18) A director must seriously apply himself to prayer, particularly to meditation, in order that knowing by his own experience what one understands by works of light and works of darkness, holy impulses and evil impulses, spiritual consolations and spiritual desolations, he knows then how to justly judge of these things when they happen to others. If the director has experiences scruples, dryness and desolations, and was put to great tests, he will surely be more able to conduct others along these perilous paths, for the Sage said; "He who was not tempted, what does he know?" (Eccl. 34:9) "Right away," says Richard of Sainte- Victor, "We must be attentive to make frequent acts of each virtue. During this work we will fall many times and each time we will have to get back up, learning at our expense with what vigilance and precaution we arrive at and preserve the advantages of virtue. In this way by long use we acquaint ourselves with the practice of virtue, and the spirit acquires by this long practice the discernment of movements."

The fourth means: Humility- This for two reasons: The first is as we have said, that the divine light is necessary for a good discernment of spirits, now God would not grant this light if we placed our confidence in our own knowledge, in the shrewdness of our own spirit and in the prudence of our "great" experience; the same happens if we take pride in the skill which we appear to have in the government of souls, if we brag, etc. God resists the great, but He gives His grace to the humble. (1 Pe 5:5) The second reason is that there is no director so expert that he doesn't need to have recourse to the counsel of instructed persons, to persons favoured with infused discernment: "Do not rely on your prudence." (Prov 3:5) True prudence is to distrust your own prudence.

The fifth means: Detachment- This simply means that the director should not get too emotionally attached to his penitents because, excited to emotion rather than reason, his judgment will be favorable. For this same reason one must never take under his direction a soul from whom one hopes to gain some temporal benefit; if conflict of interest is enough to corrupt earthly judges, there is no less force to alter the way in which a spiritual judge views a soul. Simply put: he who wishes to render a good judgment on the spirits of others and to give good direction, must have no other goal in his sacred ministry than the good of souls and the glory of God. He must not nourish in his heart any affection capable of diminishing the truth.

The sixth means: Simplicity- a cultivated spirit, very good! But not sophisticated: here is what this means. We do not deny that speculative science, in particular theology, is the foundation ofwhich supports the acscetical and mysrtical and that woitithout her we canonot acquire these to disciplines with any perfection. We are only saying that the theologian, wanting to examine the works of the spirit must not be too intellectual and presume to reduce things to a demonstration. Fr. Lacroix remarks in his Moral Theology "this penetration and knowledge are a burden to some theologians in the hearing of confessions, and often also in maturely judging the conscience of others, becuase with their superfluous subtleties and penetrating reflections , they muddle and confuse their penitents." He expressly says "that a consummate knowledge is necessary (to hear confessions) and is even often less useful than a mediocre knowledge joined by common sense and practice." Moreover, if the director wishes to have a good discernment of spirits it is necessary tht he not judge on worldly reasons, but on divine reasons: because Saint Chrysostom says "nothing is worse than letting a sentence concerning spiritual things hinge on human reasons..."

The seventh means: Reflection- A director must examine attentively and carefully weigh things before passing judgment. "It is necessary," St. Gregory tells us, "that in all things we explore with care what makes us act: whether it is the inclination of the flesh or the allurements of the spirit. . .often in fact, a carnal impulse hides under the veil of spiritual affection." If the Holy Doctor demands so diligent an examination for the proper discernment of our own affections, what exploration and what consideration is not demanded if we are discerning the case of others? But, as the number of those who have received the gift to see in spirit the impulses and interior movements in others is limited, it is necessary to carefully observe the exterior operations, in order to judge, by the clues they provide, the interior movements. This is also the rule given by our Lord: "Therefor all good trees produce good fruit; but all bad trees produce bad fruit. A good tree cannot bear bad fruit nor can a bad tree produce good fruit. . . you will then know them by their fruits. (Mt 7:17-19) And Saint Augustine adds, "why are you so careful with the sound of your voice when I can see what you are thinking- you say: So you see what I think?- your acts make them known. . ."

The eighth and last means: knowledge of the inclinations of good and bad spirits- It would do us little good if we knew the exteriors of the acts, without knwoninowing to which spitiirit we should attribute the inner drives, be they from the bdevil, be they from God, or be they from outr cuorrupt nature. But since the rest of these pages have the precise goal of sdiscerning the makrks of thewsse spirits- good, bad, or human- we will not here go into more detail.

28. Will just one of the marks you describe be sufficient to establish a right and just judgment? No, one needs several. Just as one sparrow does not make spring, so also one good character that we perceive in an action is not sufficient to allow us to judge that it is governed by a good spirit. Likewise for the evil spirits.

29. Will these marks you give serve only in the recognition ordinary movements towards either good or evil? No, they will serve also in recognizing the nature of impulses which are produced in extraordinary fashion, either from God or from the evil one.

30. What is the first mark of the Divine Spirit concerning what we come to know in the intellect? The spirit of God can only speak the truth and does not in any case suggest error. Our Lord said, in fact, to His apostles: "When this Spirit (of truth) come, He will teach you all truth."(Jn 16:13) It follows from this, that any ordinary thoughts or extraordinary revelations which, no matter how they come, are in contradiction with what says Sacred Scripture, or the definitions of the Councils or the sense of the Catholic Church, cannot come from God and must be reputed as false. And so- all acts of intellect which are in contradiction to the rules of infallible truth are but fraud and lies; it cannot be inspired by God. What is more we must hold as stained with falsity any intellectual act contrary to the general sentiment of the Holy Fathers and Doctors who were enlightened by God in a manner altogether special.

31. What is the second mark of the divine spirit at work in our intellect? The spirit of God never suggests in our spirits that which is useless, vain, and extravagant. . . As it is not fitting for an earthly king to be busy about the same things as his subjects, so it is even less fitting for the Monarch of Heaven. The director can conclude from this that if a soul receives in prayer instructions that are of no profit, they do not come from God; God does not act without profit. The same can be said for all extraordinary communications. The director should be very prudent before putting trust in them; because God rarely reveals Himself and then only for things which greatly contribute to His Glory and which are of great profit for others.

32. What is the third mark? The Holy Spirit always brings light into our souls. God repeats many times in Sacred Scripture that He is the Light in whom there are no shadows or obscurity.: "I am the light of the world." (Jn 9:5) "I am the true light which enlightens all men coming in to the world. . . While yo u yet have the light, believe in the light, that you may be children of the light. . . He who follows me does not walk in the dark, but he will have the light of life." (Jn 8:12) Saint Augustine, commenting on these words, makes us aware that, "the visible sun, in descending beneath the horizon, departs from our sight; while the visible, divine Sun never abandons us, unless we ourselves, by our faults, depart from His sight." Sometimes certain holy souls are plunged into darkness (dark nights or passive purification of the intellect and will, of which St. John of the Cross speaks). It must be noted that, in these cases this darkness is completely in the imagination; the intellectual light is preserved in the understanding and does not pass into the imagination. And this light does not cease, meanwhile, to govern the understanding and to direct it towards God. As a matter of fact, such persons, of whom the imagination is enshrouded in thick darkness, do not persevere any less to act as before, with great perfection, because the divine light, in guiding them, preserves them from all error. May the director find here an argument to know if his disciple is guided by God in his intellectual operations.

33. What is the fourth mark? It is docility- God, operating in our spirit, diffuses a supernatural light which renders it neither too attached to the truths it understands, nor too obstinate in its opinion. Rather it renders it compliant, flexible, and easy to bend to the opinion of others, especially if the sentiment contrary to its own comes from superiors who have from God the authority to judge. Listen to St. Paul overwhelmed on the road to Damascus: "Lord what would you have me to do?" When then a person succeeds to have habitually so much suppleness of spirit that they have no particular way of seeing and easily submit to the opinions of others, they carry a great mark of sanctity; because the natural inclination which we have to hold firm to our opinions and to defend them against others who attack them is so strong that God alone, with His gentle light, can rout it from our spirits.

34. What is the fifth mark? It is discretion. If our understanding is abundantly provided with judgment in the decision of what is licit, with proper deliberation in the choice, with a good disposition in the ordering of the act, with a just dispensation in correction and finally with a prudent moderation in execution,, we would incline to think that he has a perfect discernment. Moreover, we see clearly that the spirit of God always brings to the intellect this discreet spirit, which always accommodates to the age, state, and condition of the persons. And so, if a director discovers in his penitents, especially those with elevated souls, rules of conduct which are right, reasonable, prudent, discreet and holy, he may believe with a firm foundation that the spirit of God resides in their spirit.

35.What is the sixth mark? It is humility. Recall the examples of Moses, Jeremiah, Isaiah, and in particular that of the Blessed Virgin Mary, all chosen by God for very important missions, and who immediately profoundly humbled themselves. May the director know to avail himself of so clear and pure a mark, to discover if his disciples are moved by the spirit of God. . .

36. If indeed, these characters are so different, then why do we not distinguish them easily? "If we do not distinguish them", says St. John Chrysostom, "it is because we are dozing instead of watching. . . Remain always on your guard, well equipped with spiritual weapons; foresee his ruses and fraud, so that, if he wishes to mislead you, you in turn can elude him."

37. What is the first mark of the devil concerning the movements and acts of our intellect? It is error. "The devil." St. Augustine tells us, "attacks sometimes openly and sometimes he hides the traps he has set. When he attacks openly he is like a ferocious lion; when he hides he is like a stalking dragon. . .You have conquered the lion, defeat also the dragon!" St. Anselm commenting on these words of St. Paul, "Satan himself can come as an angel of light", says that "when the devil abuses our senses with false apparitions, he does not distance our spirits from the true faith. That is, his actions and words belie him being a holy angel. But when afterwards he begins to propose things which are false and erroneous, it becomes necessary to use great vigilance and a penetrating discernment in order not to follow him but rather distance oneself." Here is the vigilant discernment a director mut have.

38. What is the second mark? It is uselessness, frivolity, and indecency. When the devil does not succeed to insert himself in the soul through error and lies, he has recourse to another method full of malice: he occupies it with useless thoughts, so that after amusing oneself with this vain diet we are no longer concerned with holy and profitable thoughts. It is towards this that tends many a distraction- when they are abusive- socials, radio, films, cross-word puzzles, etc. . . This then is the property of demonic spirit: to suggest to the spirt of the faithful, be they false thoughts to induce them to sin, or be they useless things, to turn them from good.

39. What is the third mark? It is darkness or false light- when he attacks openly, he shows who he is and produces in our spirits a darkness, thick fog and obscurity. He troubles the spirit, obscures the intellect and fills the soul with anxieties, scruples, uneasiness and worrisome perplexities. In this case he is easy to recognize because he produces effects belonging to his nature and manifests who he is. Then he secretly weaves his web, and scatters light into the spirit, but it is a false light; for it is nothing other than a natural glow which is awakened in the imagination, with the help of which he presents objects under a certain clarity and produces some delights in the sensitive appetites. This light, however, does not succeed to reach the understanding and cannot in consequence, prevent the soul from grasping divine truths. It is much less able to give rise in the affections to a sincere devotion. And is its not seldom that this delight ends in uneasiness and troubles. The reason being that after all this concealment the traitor cannot finish expect by uncovering himself.

40. What is the fourth mark? The fourth mark is obstinacy. This shows itself by heretics, who never render themselves to Sacred Scripture, neither to the authority and infallibility of the Sovereign Pontiffs and Councils, nor to the teaching of the Fathers, but always persist in their foolish opinions. From where else could come this stubbornness in their spirits; if not from the devil who rules with his opinionated spirit. If ever the director meets someone who has for a long time put faith in illusions of the devil, to the point of letting his soul be possessed, he will touch as though in person such obstinacy. It is thus, in varying degrees, for all souls who, dominated by opinionatedness, are not concerned with advice holding more authority and rest only on their own judgment. Therefore, by suppleness or by stubbornness which the director establishes in his disciples, he can conjecture as to what spirit is leading him.

41. What is the fifth? It is indiscretion, by which the villain pushes excess. Here we are not talking about evil actions but rather actions which are apparently good, concerning which the devil insidiously excites to us one of his indiscrete prospects. Let it be known that in pushing us towards one of these actions, the traitor will always lead us in such a way that we will step outside the rule with some excess. This is why indiscretion in any work, especially if it is grave and continuous, gives grounds for belief that these works are not inspired by God but rather by the devil. God is never the cause of any real excess. For the question of the just mean in the moral virtues which enter here into consideration, we are content to referring the studious reader to St. Thomas. (Sum Theo 1a-11ae qu 64 aa 1 and 2) The spirit of the evil one manifests itself by indiscretion, because in the good works which he maliciously suggests to us, he does not keep to the just measures, nor to the proper time, nor the suitable place, nor with due regard to the stat of persons he is imbalanced, because in exciting us for example, to penance, he suggests to us excessive rigors. He does this for two evil ends: the first is to nurture our pride; the second is to drain our bodily energies and to destroy our health, after which a desire for austerity changes into horror and indiscrete penance into excessive pampering; soon we find ourselves totally powerless to continue our customary exercises of devotion. We do not deny, meanwhile, that the Lord does not inspire certain of his servants to even more extraordinary penances, such as prolonged fasts, etc. In this case we must note two things. The first is that there is no shadow of indiscretion on the part of those who undertake them, because God, in pushing them to such exceptional austerities, gives them the physical energy as well as spiritual strength to follow His command. Secondly, there is no indiscretion on the part of the director to permit the execution of these acts, because God gives clear signs of His will.

42. What does it mean to say that the devil heeds neither the proper time, nor the place nor the condition of people? This is to say that while promoting an apparent good, he does it at times which are badly chosen and inconvenient. What is more, he always excites good acts in public places, which most often are the loeast favorable for such actions. It was the custom of the pharisees, men of a diabolic spirit, of which our Lord spoke: they do all their works in order to be seen by men. And we know well the advice He gave them. . . Finally, the devil cares nothing for the condition of persons; in other words he turns them mal a propos from their salvation. For example: religious of the contemplative life he excites to work with ardor in the conversion of those far from them; and vice versa, he inspires burning love, a passionate love for solitude to religious whose institution is directed towards the active apostolate. These marks alone should be sufficient for the director to discover in his directees a false spirit. Evidently, God sometimes inspires a contemplative religious with an ardent desire to devote himself to the apostolate- such as in the case of St. Therese- and to an apostle he may give a strong inclination for solitude and retreat; but there is here this difference. These holy souls, warned by their director of the impossibility, or simply the inopportuness in executing their designs, they submit themselves voluntarily; and in this may their merit be double: that of the life they lead and that of the life they desire to lead. We must realize that God, who wants to enrich us with merits for heaven, has often had recourse to this strategy. Director, beware. . .

43. What is the sixth? It is vanity, pride, and this, even in our most virtuous and holy acts. Sometimes, the director should observe here, with great care, whether the vanity came with the thought of good, as if they were one, or if it was only added to the thought, the good having already begun. In the first case, we cannot doubt that the thought originated with an evil spirit, which reduces to the diabolic spirit. It is not the same in the second case, because we well know that the devil is attached to spoiling and corrupting the works of God: "his enemy came and sowed weeds among the wheat." (Mt. 13:25) This mixture of vanity, which enters after the fact does not prevent that the original inspiration came from God, that they were born out of a right intention and demand the submission which is their due. In the course of his work, Saint Bernard one day was surprised by a movement of vanity. Wisely and promptly, he distanced himself from the enemy with these words, "It was not for you that I began, and it will not be for you that I finish." The villain left immediately. It is proper, moreover, to observe if the person received with horror the diabolic spirit and was trying to repulse it. . . These rules must always be present in the director's spirit; otherwise he runs great risk of being misled in his applications.

44. Is it as important to watch the spirits which move the will as it is those who move the intellect? Assuredly, because it is from the will that the acts of the intellect obtain their morality; though these latter are true or false, it is always of the will that they are morally good or bad depending on whether they are given the balm of virtue or the venom of vice. It is for this reason that Cardinal Bona in his majestic work De Discretione spirituum (1n. 4) very truly says that the director must devote himself in penetrating with great wisdom into the depths of heart and wills, to find the affections and movements which are most hidden and to weigh them in the balance of the sanctuary, to examine the good or bad qualities, while making use of the doctrine of our Lord and the saints as a touchstone: Justissima sanctuarii lance perpendere. . . ad lydium lapidem examinare.

45. What is the first mark of the divine spirit acting in the will? It is peace. Here is one of the most proper marks of the divine spirit. In the Scriptures, God is often called the God of peace: "May the God of peace be with you."(Rom 15:33) Do good and the God of peace will be with you." (Phil 4:91) "Je vous laisse la paix, je vous donne ma paix." (Jn 14:27) Therefore, if in examining a soul favoured by God, the director find that after having received in his prayers various communications this soul holds the impression of an intimate, serene, sincere and lasting peace, he will have proof that this soul has received a visit from Him who, in visiting the apostles after the Resurrection brought them peace saying: Peace be with you. Pax vobis.

46. What is the second mark? It is humility, not pretended, but sincere. Saint Bernard defines this true humility:"It is this virtue by which man knowing himself profoundly esteems himself as nothing." And St. Bonaventure: "Humility is the voluntary abasement of the soul when she considers her fragility." "Towards whom shall I show my face?" says the Lord in Isaiah, "if it is not towards the poor and he who has a contrite heart and who trembles at my words?" (Is, 66:2) And our Lord would later say, "My Father, Lord of heaven and earth, I glorify you because you have hidden the things from the wise and the learned, and you have revealed them to little ones." (Mt 11:25) St. Therese avows "that God has never given her a special favour without having her overwhelmed in the beginning by her own misery, and he himself suggested motives for a great humiliation." Doctor Gerson has reason to assure directors that "they need not doubt any operation which is preceded, accompanied and followed by humility, without mixture of contrary faults, because it is certain to proceed from a good spirit and that it has God for its author." Meanwhile, we have said that this humility must be sincere and not pretended. It is acted humility to say all sorts of base and vile things about oneself without feeling them in your heart. On the other hand sincere humility has a low estimation of self, and in consequence frankly places one's spirit under all and suffers in peace that scorn of others. If the person adds love of scorn and receives them with pleasure, that soul is very close to having this virtue in a heroic degree. Pretended humility does not want to recognize the gifts of God; whereas true humility recognizes the gifts and favours which God gives us, but credits God alone, and gives Him all the glory, without having any self satisfaction or vanity, in the example of the Most Holy Virgin in her Magnificat. St. Therese speaking of those whom God favours with great gifts, says expressly: "May they scorn certain false humilities. . . the truth we must well understand is this, that God accords them to us without a single merit on our part, we must pay Him the just tribute of recognition. . .I'm not afraid to say: this fear of vainglory , when God begins to distribute His treasures cannot serve but to defeat the courage of a soul, by persuading her that she is not capable of great gifts. We must firmly believe that He who gives them will also give the graces to unravel the frauds of the tempter and the force to resist him. For all this, He asks no more than a right intention and a true desire to please Him, rather than men." (Bouix- Vie T.2 p.216, 2nd ed.) Therefore if the director finds a sincere and profound humility in the prayer of his penitent, he should not worry, this prayer is very elevated. May he worry less if he finds this humility in all his actions, for this virtue is the motto of the divine spirit!

47. What is the third? The third mark is a firm confidence in God, resting on a holy distrust of self. That confidence in God is the mark of a good spirit which obviously springs from God putting in this confidence the force and efficacy of prayer. "All that you ask with faith in prayer, you will receive. . .If you can believe all is possible to him who believes." (Mt. 21:22, Mk 9:22) The Old Testament speaks no differently: "There is no confusion for those who hope in you." (Dan 3:40) "Because he believed in me I will deliver him." (Ps 90:14) If a firm faith so pleases God, it is because it is conformed to His spirit. Meanwhile, it must be noted that this confidence must be accompanied by a holy distrust of self. Otherwise the confidence will not be well understood, being vain and even daring. Sinners also have confidence in God: The insane pass by and have confidence. . . "To have a right to the benefits of God," Saint Gregory tell us, "we must absolutely stop sinning." May the director apply himself to maintaining withing his penitents the union of these two holy dispositions: distrust of self and confidence of God. Fear without hope degenerates into pusillanimity or weakness of soul and hope without fear amounts to presumption.

48. What is the fourth? It is a flexible will. This flexibility consists first in a certain promptness of the will to lend itself to the inspirations and call of God; secondly in a facility to follow the wishes of others, especially those of superiors, who hold the place of God and represent Him. The reason for this is obvious. God Himself has commanded us to obey the voice of our superiors as if it were His: "He who hears me, hears you." (Lk 10:16) It follows from this that when God penetrates a soul, to act by His celestial lights and holy movements he impresses there a suplpeness which renders easy obedience to him who presides. He himself gave us the example by obeying His executioners. It matters little if the superior is sometimes ignorant, passionate, and without judgment; for as St. John Climacus well remarks "It belongs to Divine Providence to make up for what is lacking in His ministers, every time the subordinates render them the obedience which is their due." "For God is not unjust and does not permit that the souls who , with faith and simplicity, submit humbly to the wishes and decisions of others, be misled." (Scala, g.26) From this flexibility is born in the soul a holy inclination to reveal to one's spiritual superiors all the secrets of the heart and a certain humble submission which not only obeys the orders, but also fears to undertake anything important without their counsel. And so, if the director finds in his disciples this will which easily bends to the call of God and the voice of those who hold His place, and this frankness in their regard, may he interiorly rejoice because he has encountered a great depth of good spirit.

49. What is the fifth? It is the purity of intention in works. God never pushes and can never push someone to act, if it is not fro an end related to his glory. For God, says the Wiseman, has made and hopes to make all for Himself all that He has made and hopes to make outside Himself: "The Lord has worked all things for Himself." (Prov. 16:4) If the eye of your intention is simple and pure, says Our Lord, all your acts will be resplendent, luminous, and divine. (Mt. 6:22) As the director well imagines that in the discernment of spirits this mark is in the first rank: for the same action changes nature according to the diversity of its ends. If it is done out of vanity, it is worldly; if it is done out of pleasure it is carnal; if it is done for a troubled or uneasy end it is diabolic; if it is done for God, it is divine. We must conclude from this that if a person habitually searches only God in his actions, wants only and to ardently please Him and to procure His glory, he carries always on his forehead the mark of the good spirit.

It is patience, patience in the sufferings of the body, for example, in sorrows, in pain, in infirmity; patience in things which concern honour, such as persecutions, calumny, and scorn; patience in afflictions, such as the loss of fortune, of parents, friends, and those dear to us. It is certain that enduring trials in peace and much more , to desire them ardently is the mark of a good spirit, according to the apostle James: "Now, patience renders work perfect." (Jm 1:4), and according to another teaching of St. Paul, "Patience is necessary in order to obtain eternal salvation." " Patience is necessary for you so that, in doing the will of God, you may obtain what is promised." (He 10:36) Patience, if it is not a concealment of resentment in the heart and a pure appearance of virtue, cannot proceed from a worldly spirit, which loves honour and cannot suffer insults; nor the carnal spirit, which loves the body and cannot endure pain; nor the diabolic spirit, which brings us always to an attachment of the things of this earth and consequently, fears lacking anything; nor selfishness, which, allied to self-love, if it is not itself self-love, is so sensitive to what is against nature. The result is that patience can only come from the spirit of God. We must mention here that a great mark of the right and divine spirit is patience, resignation and conformity of the will of God in times of spiritual dryness, in desolation, in darkness and temptations, even in those which are extraordinary and which God allows for certain souls whom He wishes to draw to the summit of perfection. The uneasiness, troubles, and impatience which arise from these interior pains originate in the soul's attachment to sweet communications and a certain sensible peace that was experienced in the past. This attachment will never separate from self- love, united to the human spirit, which seeks always what pleases self and not what pleases God. We cannot use the excuse that these anxieties and impatiences stem from the soul which feels abandoned by God, and so she no longer feels His presence. God never abandons a soul which is in desolation. He only deprives her of certain sensible consolations, in order to render her, by constancy and patience, stronger and more robust. We cannot doubt that a serene and peaceful constancy in the midst of pain and aridity is a mark of the good spirit. God Himself exhorts us to have this when He says ot the desolate soul: "Wait on the Lord, act with courage,; may your heart be fortified and wait for God with confidence." (Ps 26:14) The patience of Christ could be sufficient to make us understand that He was God; the patience which is in those who love Him in sufferings can also show that in them we truly find the spirit of God. Meanwhile, the director must realize that not all have this patience to some degree of perfection. Beginners from the first instances keenly feel tribulation. Those who are more advances and have the passions more subdues and self-love more mortified are much less sensitive. The perfect who have already triumphed over their disordered inclinations go with joy before tribulations and embrace them with love. They are like the apostles coming back from the assembly where they were heaped with insults and confusion. For this reason, to whatever degree one possesses patience, this virtue is always a gift of God who by His grace. Produces it in our souls.

It is voluntary interior mortification. This no doubt is a great mark of the spirit of God, since the Saviour says: "If any would come after me, let him deny himself." (Mt 11:12) This is the standard of the disciples of Christ who have the spirit of their Master. The kingdom of God suffers violence, and it is the violent that take it by storm. . . "Truly, truly, I tell you, if a grain of wheat falling to the ground does not die, it remains alone; but if it dies it bears much fruit." (Jn 12:24-25) In this way, so that men may produce fruit unto life eternal, it is fitting that they die to themselves by the practice untiring mortification. Mortification is the root of all virtues, the source from whence gushes all perfection. It is very true, that the spirit of interior mortification is inseparable from the spirit of Jesus Christ.

It is sincerity, truthfulness, and simplicity; virtues which ordinarily go together: God is the first truth. Consequently He cannot diffuse in the hearts where resides anything but the spirit of truth and sincerity. Elsewhere, He declared it Himself that He conversed with the simple: "It is the simple that He holds conversation." (Pr 3:32) It is because f this that simplicity and sincerity, arising not from nature but from virtue, since this ordinarily happens to persons with a wise and open spirit, are great marks of the divine spirit.

It is the liberty of spirit. For this there is no need for proof, because St. Paul clearly states:"Where the spirit of God is, there is freedom." (2 Cor 3:17) The liberty of spirit consists in being free from the domination of vice, the slave to which is one who lets them have mastery over him. We must note, meanwhile, that this liberty of spirit is not an indivisible virtue and that it can increase by degrees and perfect itself over time. We can be free from vices when we do not consent to their movements; this is the lowest degree of freedom. Again we can be free from the movements of vices and their evil inclinations, at lest in the manner that we do not experience them often, do not feel them strongly, and easily reprimand them; this degree is higher. We can then be free from all earthly attachment, even legitimate; this is even more elevated. Finally we can be free from attachment to all of God's free gifts; this is the most sublime degreeof spiritual freedom. The one who has this virtue, in a perfect degree, has a spirit free from all affection, worries, and anxieties; he is always disposed and prompt to conform, no matter what happens, to the divine will. He rejoices little in earthly goods and is little saddened at their loss, sometimes he feels small movements of boredom, but soon rests in God. These are the people who confirm the word of the Holy Spirit that all that happens to a just man has no power to sadden him. (Pr 12:21) These persons freely receive the visits and consolations of the Lord, but they suffer in peace when they are deprived of them. They make their prayers, their communions, their penances, and all other spiritual exercises, but they leave them with the same ease, when charity, necessity, and obedience requires it. In short., they have broken the chain of all attachment. This is why they live free from all imperfect worries, in a perfect calm and sweet serenity. Happy are they who arrive at this state, because they have the mark not only of a good spirit, but also of real holiness.

The desire to imitate Jesus Christ. This is the clearest sign of the divine spirit, because St, Paul tells us that we cannot have the spirit of God and be deprived of the spirit of Jesus Christ: "As for you, you are not in the flesh, but the spirit, if always the spirit of God dwells in you. And anyone who does not have the spirit of Christ does not belong to Him." (Rom 8:9) "All those then," says St. Augustine, "that are moved by the spirit of God are the children of God. But we will never be children of God if we do not imitate Jesus Christ, His Son by nature. Therefore no other spirit of God can excite us to the imitation of the virtues of Jesus Christ and to obedience to His teachings."

Charity: sweet, obliging, disinterested charity. Such as the Apostle describes: "love is patient, love is kind; love is not envious, nor boastful, it is not arrogant or rude; love is not ambitious; it does not seek its own interests." (1Cor 13:47) St, Augustine finds so much guarantee in a soul full of charity that he says, "Love with a love of charity, and then do what you like, you will not err. If you talk, if you are quiet, if you correct, do all with an interior spirit of benevolaent charity: all that has as root a profound charity cannot be eanythingg but good." (Epist. 1) This languafge is beautiful and it encloses a beautiful proof in favour of a spirit imprinted by charity.

Yes, it is if great advantage to our salvation to not ignore diabolic ruses or trickery; for St. Laurence Justinian says to us, "A blind man in the coliseum would become very fatigued without any hope of winning the crown if he comes to fight someone who sees him. There is then a favorable chance for the combatants if they receive from Christ the gift of an interior light which allows them to perceive the spiritual snares aimed at throttling souls. In fact, if those who see have great pains of escaping, how much will he discover them if he lacks this light." (De inter confl., c.11)

It is uneasiness, trouble, confusion, sentiments which are diametrically opposed to the peace which God gives. As Saint John Chrysostom tells us: "The nature of the devil is to throw trouble, rage, and much obscurity into the spirit." When he tempts us openly, he awakens in us sentiments of hatred and indignation, anger and envy, and all the rough and uneasy passions. On the other hand, when he wishes to secretly mislead, it is by good affections and apparently devout thoughts, which in the beginning bring some delight, and in the end always leaves the soul troubled and unsettled. May the director hold as solid this maxim of discernment: the spirit which unsettles and troubles the soul and topples it upside down is from the devil.

It is a manifest pride or a false humility; never the humility which God gives. When the devil comes unmasked, since he is the father of pride, he cannot excite in our hearts any other sentiments except those of vainglory, arrogance, and prideful self-satisfaction., and then awake no other desires than those of honours, glory, status, prominence, and dignities. However, he is much more to be feared when he comes hidden under false humility because, not yet being recognized, he finds an easy access. This happens when he recalls to our memory our past sins, or present imperfections, and has us see the ruin in which we have found ourselves and the pitiful state in which we still find ourselves. "We recognize," says St. Therese, "with obvious signs that this false humility is the work of the evil one: it begins by disturbance and trouble, them all the time it lasts it is nothing but internal turmoil, obscurity and affliction of the spirit, dryness and disgust of prayer and all good works. Finally the soul feels suffocated and the body as if bound, in such a way that they are incapable of acting. In my opinion this artifice is the most distressing to the soul."

May the director realize that there are two types of humility: one holy, which God gives; and the other perverted, which the devil excites. Between divine humility and demonic humility there is this difference; that the former is always accompanied by generosity, while the latter is always united to weakness of soul- pusillanimity.

It is despair, or distrust, or vain security, which is never true confidence in God. One of the evil one's tactics is to give those he tempts a lot of assurance, in face of their faults, and afterwards despair. "He knows," says St. John Chrysostom, "that hope is a strong claim which draws us to Paradise; by her, in fact, we take great courage and are uplifted, right up to God. This is why, after we have sinned, the devil gives us sadness heavier than lead, buy which he strives to drag us to despair, which is the worst of all evils."

From sadness, the devil endeavors to make us proceed to defiance, which closes us to repentance.

The director must watch for two things; faced with sin, one must always fear to commit it; if we have the misfortune of committing one, we must hope in the goodness of God, whose mercy always surpasses Him justice. In this way we will repulse far from us the diabolic spirit of despair or distrust, which follows the fault, and the spirit of foolish assurance which precedes it.

It is stubbornness of the will in not rendering obedience to the superiors. We have a great example of this obstinacy in the heart of Pharaoh, who so many times resisted the supplication of Moses, who spoke to him in the name of God. No marvel could soften his heart; and all know well his end; drowned with his army in the waters of the Red Sea. Similar things occur to souls which are dominated by the spirit of evil. They have an obstinacy which openly resists, or at least makes it difficult to render themselves to the wishes, counsels, commands, and reproaches of those who, be it in the spiritual order or in the temporal, govern them in the name of God.

It follows from this that the devil never inclines us to frankly reveal to our superiors or to our spiritual fathers the interior movements of our soul. Meanwhile there is no better party one could choose to unveil the deceit of the devil: there is not better counsel to follow, if we wish to believe the Fathers and the Saints, than that of revealing all our thoughts and all the movements of our hearts to an instructed, pious, and prudent man. Especially a confessor, and to submit to his advice. But since the devil does not wish to be discovered he abhors this openness of conscience, and slips into the soul of his followers a certain horror of making themselves known
and he deters them buy his suggestions.

May it be well understood that obstinacy of the will and lack of obedience and openness to spiritual fathers is manifestly a diabolic spirit.

It is a bad intention in works. If the devil tempts us to do something evil we cannot doubt that we will act with a bad intention. But if he simply wishes to corrupt a good action being undertaken or to be undertaken, he can do it by suggesting a perverted end or an end which is not as good, in order that these actions have the good appearances of virtue, but are defective in their substance. Therefore if someone devotes himself to almsgiving, to prayer and to other similar things, the devil will awaken in his heart an envy to appear to the eyes of others and to acquire by these works the reputation of being good, or at least to esteem himself and has a great self-satisfaction and high opinion of himself. It is with this abominable abuse that he is made to take fro virtue, vice itself.

The director should be aware that when the enemy wishes to spoil holy deeds performed y penitents in suggesting evil ends, be it vanity, complacence, or vile gain, he is never to give as a remedy against these temptations, abandonment or interruption of these good works; because this would adhere to rather than escape the villain's suggestion. He has a double goal in raising these vicious intentions: either that one leaves the virtuous deeds or that they do evil. The director should rather order them to rectify their intentions and to substitute base and defective intentions with noble and perfect ones, such as the glory and good pleasure of God or their salvation and perfection. In this manner they act with a right spirit and in a meritorious fashion; it will follow that the plots of the infernal enemy will be thwarted.

The sixth mark is impatience in pain and adversity. Patience, being a sublime and perfect virtue is obvious to all that the devil is absolutely incapable of producing it in a soul. He is rather focused in exciting their feelings of anger or resentment.

If someone happens to be offended in honour by some affront, or pursued by slander and calumny, the devil reawakens memories of insults received, he aggravates the motives, and revives them in a hellish light, the help of which will change a straw into a barn-beam and a grain of sand into a mountain. He then inserts himself in their internal sense and by a commotion of moods and the blood, he irritates and inflames the anger and spreads a thick fog over the soul which darkens the reason. Once the reason is unsettled he makes it seem as if all resentment is just and all outbursts are licit; and with the force of rage, he excites the soul to vengeance and sometimes even to blows. Behold the character of the demonic spirit in times of affliction. The example of animosities and grudges of Saul in respect to David is a good illustration!

But if the pains with which a person is assailed proceed from sufferings or infirmity of the body, if they come from a loss of goods, the death of parents and dear friends, deaths which we cannot explain or which we would be right to attribute to ? Or to the malice of careless or envious persons, it is then that the devil, enemy of patience, stimulates the person to lamentations, to grudges or quarrels, to rage and despair. By these unsettled dispositions we may know that we may know what spirit is acting; it is the evil one. We have another striking example in the different attitudes of Job and his wife both having suffered the same evils: the death of their children, the ruin of their home, the loss of flocks and the massacre of their servants. The holy Job, who possessed the right spirit of the Lord, upon learning all at once of the bad news, armed himself with an invincible patience, bowed his head and submitted to the will of God, in blessing Him: God has given, and God has taken; as it pleased the Lord. So did he do! To the contrary his wife, who was much less virtuous than he, giving access to the diabolic spirit, did not suffer with patience these misfortunes. She began to insult with rage the patience of her spouse, and she spoke these impious words: Sure, bless God. . .and die!. . . Saint Augustine commenting on the submission of Job, makes this beautiful reflection: "See how admirable Job is in his faith. He does not say, God gave it to me and my enemies took it away', even though it was indeed at the hands of his enemies that he lost his children and his goods, but that God had taken it from him, seeing the divine hand even in the person of his enemies!"

This parallel marvelously reveals the divine movements produced in the heart of man by the spirit of God and that of the devil in times of affliction and calamity.

It is the upheaval of the passions. St. Gregory tells us that " the devil resembles a wolf, who entering a sheepfold puts the flock into confusion. At his arrival all the sheep are in movement and is dismay: they shake, they bleat, they bound, and flee. So also, the enemy of the human race, leaving his cavern of hell, enters like a furious wolf into the souls and unsettles them. He stirs up the passions, agitates, topples them and raises a tumult. He inflames one with anger. He burns another with luxury, this one is pinched by envy and that one is bloated with pride; he stimulates one with avarice and misleads others by his trickery; and by this rebellion of the passions, he succeeds in massacring unfortunate souls. Behold Cain in respect to Abel, Solomon in view of his concubines, Achab in regards to the property of others. . ."

If then the director sees that his disciple is assailed by the tumultuous passions, which tend to blind his reason and do violence to his will, may he believe him invested with a bad spirit. It is true that these passions often have their origin in nature; but ordinarily they receive force and growth from the demon. Nature begins with much softer movements, but the enemy even watching at our door stirs, ignites, and develops them. If for small reasons passion is suddenly awakened with an uncustomary violence in a manner hardly natural, there is every reason to believe that the devil is the author or at least the promoter.

It is duplicity, pretense, and deceit. The devil, the father of lies, can never give rise to sincerity, truthfulness, and simplicity in our hearts. God alone can communicate this to His servants. "The wisdom of the Lord," says St. Gregory, "consists in hiding its intimate thoughts by skillful maneuvering, to twist the meaning of words, in giving for true what is false, and for
false what is true." Without doubt this holy Doctor attributes these vices to the spirit of the
world: but it is no less true that we must attribute them to the spirit of the devil, for these two
spirits unite for the loss of souls. Let us hold that the spirit of pretense and duplicity is never
good.

It is an attachment very opposed to liberty of spirit. Not only does the devil want us to be
attached to the things of this world but he also wants us to have a disordered attachment to
spiritual goods, such as certain tenderness and sensible consolations in times of prayer, etc.

The evil one has no other goal in doing this than to trap us in sweetness, in order that we
travel no further in the spiritual way. From these attachments spawn many imperfections, like
impatience, vanity, and indiscretion. May the director apply himself in holding the souls he directs disengaged and free from all attachments. Whether this attachment is for earthly satisfactions and consolations or divine ones, they are always defective. The admirable works of St. John of the Cross are to be read and meditated on this very subject. . . we sometimes fear recommending him for simple souls; this is unfortunate. We need give them in the beginning a small word of explanation- that with St. John, everything hinges on the point of attachments to anything that is not God- and these souls, eager for great perfection, will be given what they wish. Let us not forget that St. John of the Cross is one of the greatest Doctors of the Holy Church. If he was better known, more meditated, many things would change in the Church, in the world and in particular in religious communities.

It is a distancing form Jesus Christ and indifference towards the imitation of his example. The proof is the great indifference which had all the heretics all the false contemplatives for the adorable person of our divine Redeemer. They pushed this evil spirit to the point of prohibiting meditation, distancing the remembrance and preventing devotion and veneration of our Lord. "This should not on the least surprise us," says St. Gregory, "for the demon is the sworn enemy of Christ, he nurtures feelings and professes beliefs completely opposed to the person, to the life and teaching of our Saviour; and he seeks to plant these feelings and beliefs in the souls of whom he dominates with his evil spirit."

If then the director encounters someone who is indifferent to the person of Jesus Christ, stranger to the remembrance of His mysteries and imitation of His example, may he not believe in the goodness of his spirit, even if they seem elsewhere to be in God, because they carry the very visible sign of a diabolical illusion.

It is false charity and false zeal. St. Gregory tells us that "false zeal is full of impatience, scorn and pride. Holy zeal, on the contrary, which stems on the root of charity, is not so; for even if he shows outward resentment in the conviction of the delinquent, he inwardly harbors all sweetness and compassion, and is continually united to holy humility which enables him to hold as better than himself even those whom he judges worthy of correction.

"Angry zeal, turbulent and unsettled, which has malice as father and for a mother has greatness, is precisely that which the devil engenders in the heart of those who act according to his stimulations; not to correct for the sake of improving, but solely to disturb the peace and rupture brotherly union."

This is why when the director finds in certain houses or religious communities someone who is dominated by this false and indiscreet zeal, who is inflamed at the faults of others and with a critical spirit notes them and speaks with irritation to all those who live with him , dealing a rigorous justice, not without causing much disquiet and trouble, the director should have no confidence in his "good" spirit. The true spirit of the Lord inclines the soul to look at itself, not searching for the deficiencies of others- unless we are charged with this office- to interiorly excuse these deficiencies and when we cannot excuse them, to refer them peacefully and discreetly to whoever presides, for the sole purpose of bringing remedy to it. This done, we must forget everything, think no more on it, save in one's prayers to recommend the offender to God.

He must: Firstly- after making a good effort at gaining their confidence- make the penitents understand the nature of the devil's suggestion, that they may be well persuaded that this or that thought, this or that interior movement, are not suggested to them by nature or inspired by God, but that they come from the enemy and they can now be on their guard.

Secondly, he should invite the soul to recommend itself to God and to demand, constantly and from the bottom of the heart, help and aid against these assaults of so sly and terrible an enemy; unless they do this they will be defeated in the first attack. The director should also warn them never to leave or cease from praying, but to persevere in prayer, as long as the battle with hell continues.

Thirdly, if the devil attacks them internally by certain thoughts or affections which we noted above, they must be eager to reject them promptly, whether by scorn, or contrary acts, depending on the nature of the evil impulses. Otherwise if they are slow, lazy and weak to resist, they greatly risk one day being defeated by the enemy.

Not always, because there are certain movements of the soul which do not provide signs that are visible enough to cast out all doubt, all legitimate suspicion of their origin: we do not know whether they come form God or the devil and consequently whether they are virtuous and praiseworthy or whether they are defective and to be blamed. In this case one could apply the words of the Proverbs, which at first seem strange: "There is a way which seems straight, but its paths lead to death." (Prov, 14:12) This is one of the consequences of the original fall, that even among the best, and after serious examination one cannot find in them any wrong; but God, with His clear gaze penetrates to the depth of our poor nature; and because of certain depraved affections of which we are capable does not consider good a spirit with which we are animated.

It must ordinarily be held as suspect. The apostle Paul wanted all to remain firm in their vocations: "May each persevere on the vocation in which he was when he was called." (1 Cor.7:20) Saint Gregory adds that "whatever be the state to which we are called, we must throw on the anchor and moor our vessel, if we do not want to be lost in the stormy sea of this life." This is why, once we are bound to a state, one must not aspire to another, no matter how good or much more perfect it seems. Each one must be applied to perfecting himself in the condition in which God placed him: because just as there are many rooms in the Eternal Father's house, so are there roads which lead to these heavenly abodes. Are you married? Live in purity of soul and you shall be saved. Are you a cleric? Bring to the bosom of the clergy an exemplary life and you will be holy. Are you a religious? Observe, to the letter, the rule of the order in which God placed you, be it active, contemplative, or a mix and you will be perfect.

It follows that the resolution to abandon one's proper vocation to pass into another state more strict or austere, more active, or more pious, no doubt holy at first glance should ordinarily be attributed to the inconstancy of nature or a diabolical illusion. A young priest, revealing his fears that he may not have been called to the priesthood was answered in this way by St. Augustine: "Make absolutely as if you had been called and all will go well; for God is powerful enough and because of your good dispositions, He will show Himself good enough to transfer to you all the grace that was destined for you elsewhere, if the whole time you weren't called to the priesthood." The young levite was no longer troubled.

We have said ordinarily because there are examples of very holy persons who have passed from one state to another in which there was a greater perfection; St. Anthony of Padua, for example.

In these cases one must examine if in this new vocation there is found the characters of good spirits which we have described; if the person is inconstant by nature; if the new vocation is proportionate to the bodily strength of the subject, for God in his works of grace, usually conforms to nature; if the spiritual strengths of the person are equal to this new vocation; for without this conformity it will not be possible to derive a spiritual advantage form the change, unless we could hope with reason that the forces will increase. It would also need ot be seen if such a change wouldn't carry with it some considerable obstacles or other similar things, etc.

It is at the least very doubtful. Hence the spirit of an active religious or mixed active-¼contemplative who loves solitude too much, or retreat on contemplation too much, would be doubtful. Doubtful also would be the inspiration of a contemplative wishing to adopt an active ministry. A married woman who wants to live as a religious rather than care for the home has a spirit that is doubtful. It would also be suspicious if a married man wished to live exteriorly the life of a religious. The spirit of a cloistered religious who, in the manner of dress, of eating and other daily works, would be rid of the prescriptions of the rule and the customs of the monastery, would be doubtful. All this is for several reasons:

1. Because Providence, more in the natural realm than the supernatural, works without violence and with much sweetness. She accommodates to the state of each and ordinarily, she does not inspire us to actions which are foreign to our profession.

2. Because the devil, knowing that new and singular things excite more admiration from those who see them and more vanity in those who perform them, is very likely to suggest them to the spirit of those with little humility and little caution. He excited them to the appearance of more virtue.

3. Because our prideful nature inclines us towards things which distinguish us from among our neighbors and make us seem above them. This is why the saints always blamed singularity.

Meanwhile we must not be too quick to condemn or to blame those who practice them; because we know that singular things were sometimes done by the saints, who possessed a true spirit of God.

But the two characters which these perfect spirits must have who are brought to do similar things are obedience and humility: obedience which immediately renders them under the orders of their superiors and humility which is not moved by the praise and applause which usually accompanies such works.

Let us also note that God, in choosing a soul to do something strange to its state or little conformed to the life the one has embraced, is accustomed to give clear signs of His will. St. Catherine of Siena in appearing before Pope Gregory XI to manage a reconciliation between the Florentines and the Holy See, revealed to the Sovereign Pontiff the thoughts and desires he nurtured in his heart to return to Rome, thoughts which he had confided to no one. St. Bernard occupied, out of his cloister, with seculars, doing political or private negotiations, performed miracles throughout the whole time.

Let us conclude that the director who, over and above the characters of a good spirit, finds in his disciple obvious signs of the divine will, can, with all the more reason, approve the operations to which they feel inspired, even if they are singular. But outside of these extraordinary cases the director should counsel his penitents to follow the beaten path. These are the most sure and most conformed to the gentle order of divine Providence. Therefore if the
penitent is religious he should never let them stray for the rules of the order and if secular he will not permit them things foreign to their state always remembering the general rule: the spirit which loves novelty is not good.

It must be thought of as often doubtful. We say often, but not always. It can occur that their spirit is inspired by God. Behold Abraham invited by God Himself to immolate his own son; certain holy virgins pushed by the Holy Spirit to avoid the impure violence of their
executioners by throwing themselves in the fire, etc. But this spirit could also be inspired by the devil, such as habitually and principally happens to beginners who, not yet having acquired the normal virtues, think themselves capable of already accomplishing acts which are most
remarkable and heroic, as are told in the lives of the Saints. By this the devil presumes to do nothing other than to infuse into them a great presumption, because if he succeeds to help them accomplish one of these extraordinary acts he makes them believe that they have acquired the virtues in their perfection and that they can equal the saints themselves.

This being, may the director hold to this maxim: God, in His Providence full of wisdom. Has established a normal route, common to all, by which He wishes them to attain to Heaven. It is this one which was followed by those before us. If it happens that God conducts some by unaccustomed paths He does it only for persons of high virtue, and destined for eminent holiness. And when He wishes to carry them to extraordinary actions, He makes His will known in such a clear way that it is almost impossible to doubt.

Meanwhile, may he pay attention to two things: The first, for such persons as would aspire to these works he must not prevent the desiring of great things, but he only must prohibit their execution. In this way they can still have the merit of the works they desire to accomplsh. The second is that one must always allow for very extraordinary cases.

It can also be doubtful. It is certain that the spirit of penances comes from God, because it always took root in the heart of saints and great servants of God; but it is equally certain that this spirit can be altered by the devil and the spirit of vanity. Our Lord put the pharisees on their guard against just such a spirit of penance, saying to them, "When you fast do not put on long faces as the hypocrites do." St Gregory adds that "some mortify their ? Through abstinence in the vain hope of reaping, by these austerities, esteem and praise."

In promoting these excessive austerities, the devil has another goal: that is to burden them until they collapse one fine day, under the weight of too mich fatigue and penances so that they are then forced to stop and back up in the way of perfection.

The director should observe ig the penance of the body is united with a penance of the heart, a sincere repentance from their sins, a humility proportionate to the knowledge they have with their culpability. Do they prefer, to these exterior penances, interior ones hidden from the eyes of all? He can in this manner conjecture as to which spirit calls them to mortification: the spirit of compunction or of vanity; holy denial of self or an excessive love for their reputation; in a word, God or the devil.

Even when the director finds a right and holy spirit in his disciple he must still make sure that he proceeds with the proper moderation; because, as St. Gregory states, "We must go about exterior penances in a way that deals death to the vices, not to the body, nor render it unable to pray and perform the other good works. We mustn't let the desire to pursue an enemy bring us to kill a citizen, or rather an inseparable companion we have always with us." With this in mind, the director will prescribe a just measure of bodily mortification, as may well serve to give vigor to the spirit, without notable prejudice to the body. Here we make an exception for some extraordinary cases in whom God wishes a superior penance to those of natural human forces. They will be recognized with extraordinary signs; especially the ability to support excessive rigors without damage to their health.

It is equally doubtful. If the sensible spiritual delight comes from grace, it is nothing other than a sweet impression which a supernatural and pious act of the will produces in the appetites. This consolation must not be scorned or rejected, because it is holy and profitable. Taken with the proper detachment these consolations can aid a lot in the exercise of virtue, and for perseverence in prayer, an progress in Christian perfection. But the harm is that our interior sense can of itself, independent of grace be thus affected in the presence of a holy object. Hence the consolation has the appearance of spirituality, but in reality it is an affect of nature and is of no profit. What is more is that the devil can also excite in the senses these sweet and gentle effects with great prejudice to the soul. The director must, moreover, observe if the tender consolation of the senses is accompanied, in the understanding, by a serious knowledge of divine truths and, in the will, by a profound affection for holy things and solid virtues; and if after these sweet prayers the person is more of a master over self, more cautious to avoid faults and more diligent in the acts of virtue. If such is the case, we can reasonably believe that the consolation is and effect of grace and a true gift of God. In the other case, he should be on his guard and try to divert this person from these sensible affections and invite him to make his meditations on holy subjects, in the light of faith.

It must be even more suspected, because the holy Fathers tell us, the spirit of God comes and goes. One day it appears and the next day is hidden and it does not always act in the same way with every soul. "In the present life," says St. Gregory, "whatever be the progress we have made in the virtues, we can not always maintain the same degree of consolation and contemplation, because from time to time, we are compelled to feel the inconveniences of our fallen nature and the thorn of the flesh." And our Lord told His disciples: "A little time and you will not see me them in a little while you will see me again." St. Therese speaks even more clearly on this point when she says, "May it not consider itself secure, a soul which is always in a state of spiritual sweetness, or in a state of an invariable degree of gentleness. There is an exception," she adds, "for persons who have arrived at perfect mystical union (matrimonial, she calls it). Then spiritual aridity is of brief duration."

It is, for the most part, suspect, because tears can well up from several sources, at least three: nature, diabolical illusion, and divine grace.

It comes from nature: There are certain sensitive persons who when they see a gracious or sweet earthly object are moved immediately, as also when they receive or consider spiritual and holy things. This tenderness of soul brings to the eyes the hormone which causes tears.

It comes from the devil when this latter, by malicious art, softens the heart to the point where tears are shed, in order that the person who sins or is at fault thinks well of himself, or that others have a good opinion of him.

It proceeds from divine grace when the Holy Spirit inflames the will with holy affections and in consequence of this inner fire, the heart is burning and manifests its ardor with these marks of tenderness.

May the director observe, according to the teachings of St. Ignatius, if, while the eyes are crying, the spirit is enlightened in the intellect by divine truths, and if the will is ablaze with strong and holy ardor, all for the glory and veneration of God. He will possess from this the necessary light to recognize the quality of these tears. He should also note whether when the tears stopped flowing, the will remains vigorous, more animated, and more disposed to things concerning the service of God. Then it will be much easier to discover their origin, good or bad.

It is always suspicious, if it does not reside in a person of great goodness, because God does not reveal His secrets except to souls whom He loves as His favourites. The spirit of frequent ecstasies and rapture are also very suspect. If the recipient of these singular favours has not passed the way of great penance and has not attained great perfection, because God does not unite Himself to impure souls. The stigmata, in the hands, the feet, and side and other prodigious signs in the body must be considered very doubtful if the persons are not of heroic virtue, because such things are ordinarily the veritable marks of holiness. There is no lack of perverse persons who have received, by diabolical art, these surprising imprints. So as not to be misled the director should have recourse to the characters of good and evil spirits which we have described.

It happens sometimes that one finds in the same soul both good and bad spirits. It is for the director to separate the true from false, to eliminate the latter and perfect the former. This is where recourse to divine lights will be necessary. May he ask these from God in fervent prayer and he will not be refused. This is occasion to repeat, "Ask and you shall receive."

Chapter Six

The different ways in which the spirit of the Lord operates in souls

First of all because of the different moral dispositions which He finds; then with some divine spirit operates more in the understanding than in the will; with others He acts more in the will than in the understanding. With the former He finds more light to recognize the truths of the faith and to understand their obligations, as also how they are to fulfill them, and for this reason He deigns to use these natural gifts. With the second group He finds more devotion and holy ardor, so He intensifies this with His divine touches. This divine way of proceeding profits us in yet other ways; those with more light in the understanding than vigor in the will, see more clearly their faults and profoundly humble themselves; while those with more ardor in the will than light in the understanding, are compelled to find spiritual fathers to guide them and are obliged to submit to their rule and to follow all of their counsels, in this way both the one and the other advance towards perfection in the sure way of profound humility, Those to whom God gives both light to understand and a vigorous impulse to practice what they have understood are obviously the more fortunate.

No; in this way some are called to the religious life but, for the moment, and won't know until later which order they must embrace; and so it is with many other cases. There are two things left for these people to do: invoke God, to ask for His light. and to have recourse to experienced directors to receive thorough their mediation the graces of light which God will never refuse them. This is how it happened to St. Paul, overwhelmed on the road to Damascus. God converted him by His voice, but sent him to His minister to learn from him the particular things that Paul must do to accomplish God's will: "Arise and go into the city, for it is there that you will be told what you must do." (Acts 9:7)

Sometimes the spirit of God excites in us a desire which He does not ask us to effectively carry out. What He wants, here, is only the good disposition of the will to do what He wants. Look at whom God commanded to immolate his son, and meanwhile He kept him from making the sacrifice. Likewise, God inspired David to erect for Him a temple, but willed that it be Solomon, his son, who had it built. And we see the same thing happening everyday in an infinity of souls. God wants from them the conformity of their wills, and He takes pleasure in this as much as in things by which they could gain merit, even if they had actually done what was told them. These souls thus become more disposed to accomplish works more proportionate to their state. Then agin in others we have the opposite: God, with a voice of authority, commands them to execute certain things which they had never thought of doing and for which they have more or less attraction to. What He desires is to instill in them a dry and blind obedience.

What also happens quite often is that God in inspiring a holy work only wills its partial completion. We have an example in the possessed man delivered by our Lord and who offered to follow Him. Jesus did not accept his proposition as it stood, but told him to return to his home, to make known to his own the benefits he had received from God.

At times this same thing happens! God gives to a layman, who is married, the desire to withdraw into a cloister, to devote himself to contemplation; not because He desires from him such solitude and continual prayer, but that he might practice a solitude and prayer adapted ot his state and to spread this spirit in his surroundings. This can be said for many other praiseworthy inspirations.

The director should seriously reflect on this point. That he not grant in an instant all that is demanded; but also that he is wary of crying, "diabolical illusion" every time the penitent speaks of a zeal and self sacrifice which is apparently extravagant; because it can happen and it often does, that God wishes from these souls only the desire, or the partial effect of great things to which He inspires them, as we have demonstrated. Encourage and enlighten him as much as
possible, but do not extinguish or discourage.

With good souls the divine spirit works calmly; it enters with peace, quiet and tranquility, making no more noise, St. Ignatius tells us, than a drop of water falling on a sponge. He levels the obstacles encountered by this soul and gives them courage and vigor to surmount them: "God is good to those who have a just heart." (Ps 72:1)

On the contrary, with those who are guilty and opinionated God acts harshly; He pricks them with remorse, shakes them with a fear of death, of judgment and of hell, so that they may rise from their lethargy and the depths of their vices; He makes it so that they find no pleasure in their senses, in the honours of the world and in the splendor of riches, in order that, convinced of their own experience, they feel in themselves and hear in their conscience: "see and know howw
evil and bitter it is to have abandoned the Lord your God." (Jer 2:19)

On the contrary, the demon appears turbulent and haughty to just souls; he penetrates into their hearts like impetuous waters making a din against the rocks, he scatters vain and illusory scruples which fill them with trouble and distress. Then again it is all sympathy for
sinners; he calms their remorse with a vain and bold hope, bu means of which he holds them in a false and misleading peace, which makes them stagnate in sin for a long time without hope of repentance.

These differences in manner of operation depend on what state a spirit finds the soul. If they find it contrary to their character, they enter with force so that they may dominate; while if the inclinations are in conformity with a spirit it enters softly without noise as if at home. It is therefor easy for the alert director to recognize.

No, with some he comes with great gentleness and without their knowledge; with others he comes with force. While sufferings and pains are not lacking to the former, particularly at times when God wishes to purify them the way in which the spirit proceeds in their regard is no less very sweet. This ordinarily happens with women in view of their fragility of constitution. In virile souls, God proceeds with more force; He communicates at times concrete lights sentiments. If these souls, deprived of spiritual consolations, act as virtuously as the others, with equal charity, they merit more.

The director is to form a just assessment of the spirit of those whom God has placed at His feet, and that it is not the souls that receive the most visions or spiritual delights that he esteems more, but rather those who are most humble, mortifies, the most obedient, the most detached, the most charitable, and above all the most submitted to the divine will. May he again draw this conclusion, that perfection is within the reach of all and that it is sufficient that we correspond faithfully and continually to these divine inspirations, in order to be perfect.

No, it is the property of His spirit to enter into the souls and to change them into His love by His gentle appeals, without a single cause preceding this change, that is to say, with having in the imagination, the intellect, or the will, an operation capable of provoking this holy change. It should be well noted that this manner of God's action is extraordinary and happens only in certain acts of infused contemplation. Ordinarily the soul unites with the body, acting in a way conformed to its present state, does not burst into blazing affections except first through knowledge or imaginations, which presenting the merit of the object, smites it with love. We must not believe that, even in infused contemplation, the will ignites without the cooperation of the intellect. This latter operates instantly at the same time as the will.

Saint Ignatius further remarks that even when God enters a soul as we described above and one cannot prudently doubt His arrival, it can happen that, after the soul is ablaze with divine fire, it mixes its own conceptions with the knowledge which God has given; and it can also happen that the devil can sow his weeds.. Therefore the peersorrson must be prudent in his resolutions and above all must not act on them without a diligent examination and a mature discussion. May the director be cautioned!

We should say that God acts equally with all of these; and that given our weak nature, the two are required just as fire and cold water are required for a blacksmith to temper his steel well. St, Bernard, nurtured by the succulent milk of the divine spirit, marvelously describes, in his sermon on the Canticle of canticles, these marvelous ups and downs. He shows how "It would be desirable for the devout soul to experience the solaces of the divine spirit, so that she may run with all her heart and speed in the ways of perfection." But he warns that, "Those who arrive are few."

"These consolations are not at all necessary for the progressed of virtue, it is rather the opposite that is true. Let the novices know therefore that if God nurses the weak and little ones by His sweet and delightful graces, these are not given, but only lent. This is why they should stock up in times of abundance for the times of scarcity an d, in times of scarcity, they should Remember the times of abundance, to animate themselves in following the road to perfection.

But what we must notice more, is that the spirit of God does not only make His appearance and disappearances to those beginning to climb the mountain of perfection but also those more advanced who approach the highest summits. For this- beginners- if He hides, it is so that you do not become attaches to the agreeable, but accustomed to practicing the virtues with firmness and constancy, despite the repugnance and opposition of the obstinate senses. The beginner does not let himself taste the morsels of the more advanced, so that in times of great prosperity he does not raise himself in vanity nor fall into the snares of some secret pride" And St. Bernard cites his own example in each of the different alternatives.

This said, the director immediately sees how he must direct spiritual persons, whether they are at a stage where the spirit of the Lord makes itself felt in them by His consolations, or in times when He hides, in order to humble them by the darkness and desolations. Above all things, the director should instill in the spirit of his disciples, that man must always walk in fear nd humility, because there is no more efficacious means to obtain an abundance of divine grace, to conserve it once obtained and to and to recover it, havinfg lost it. The reason for all this is, as STt. Therese holds, knowing that God does not let hHimseldf be sconquered if it is not by humility.

Like the general of an army who has laid siege to a city, he observes constantly and attentively our weakest sides, the part which is least guarded of our being and even more predominant moods which incline us more to this or that passion, rather than another and it is here that he directs our attack. We should know that we cannot hide a single weak spot in our castle; he knows who is carried to lust, who is inclined to gluttony, to delight, to envy, to anger, and to pride; he knows the habits, the inclinations, the affections of each; and he kindles precisely the passions that are the most connected with these propensities, these habits. He doesn't tempt the rich with a big salary, nor the miser with a love for pleasure, nor the glutton with vain-glorious fasts, nor the abstinent with gluttony, nor the irascible with fear, nor those of gentile disposition with brawls and disputes. He knows very well that in this road he will meet only rejection, not victory. We must then have our weapons in hand, in particular the distrust of self.

St. Augustine remarks that "It is us, that by not reprimanding the first movements of our perverted and corrupt nature, open our souls to the devil, that he might be master. The devil finds one who is beginning to desire pleasure, and that is enough for him to enter: concupiscence opens the door; he finds one who hesitates to fulfill his obligations, he enters and augments the apprehensions: fear was the door he entered; he finds this one allured by earthly goods; he enters and suggest dishonest gain: it is cupidity that welcomed him. This is what the Apostle was alluding to when he says: "Give no place to the devil." (Eph. 2:27) Those who believe that the devil is sleeping and who attribute all the disorders in our own understanding to our corrupt nature inclined to evil, should reflect on the point we have just made. It is true that often nature begins, but if the will is not prudent enough to resist, the devil continues and triuphs."

He has recourse to ruse or deception. After having tempted us he withdraws fro a time and leaves us in peace, as if he had deposed his arms. But it is with the perverse intention to attack us all of a sudden and with more force, when we are negligent and distracted. The director should then not put much trust in certain tranquil souls ,who rarely suffer a temptation and whom the devil seems to have forgotten; because at the first onslaught of some vehement suggestions they can be easily vanquished. He should keep a constant watch on these souls.

Another ruse of men of war is to allow the enemy to enter into their territory, even making some conquests, only to enclose them in a narrow gorge, from whence they cannot flee and to cut them to pieces or make them prisoner. The devil does this in the case of certain good souls.

Gerson goes even further and tells us that, "The enemy suffers a well disposed soul to do everything with righteousness, provided he has the hope to make them fall in only one area, at which he attack s powerfully." (Gerson des divers, tentat. Diab.) So then one must always proceed with trepidation, since we are never sure that, even in the good that we do, these does not hide a plot of our enemy. With good reason did the Apostle exhort us to negotiate our salvation with humble fear and holy trembling. (Phil. 2:12)

He exposed them to situations which have a good but indiscrete end. By this the trickster makes a breach in their hearts, debilitates them and renders himself master , by making them fall shamefully; or else he has them retrace their steps after they had entered into the way of perfection. St. Therese labels this artifice as very dangerous; "we should weigh this advice, it is of the highest importance!" She adds that this teaching is not from her but is taught by God. If this diabolical scheme is powerful enough to paralyze the most advanced spirits and dearest to God, how much more easily will it conquer weak, fragile, and inconstant spirits. All the force of the soul, even of the advanced, resides in humility, caution, and reserve.

He stops tempting for a time but makes sure the person doesn't pay attention to the little things, that he disdains them and easily transgresses them. In this way he flatters their self-love, enlarges their conscience, irritates their passion and makes God, seeing Himself badly served, communicate His help with less abundance. Then the devil attacks them with a serious temptation and makes them precipitate into some mortal sin.

Yes, to some, who are bound in virtue of the rules of their institute to be occupied with the bodily and spiritual good of their neighbor, he insinuates that they should not harm their own salvation to procure that of others and that they must not open their own wounds to heal those of others. This is how he induces them to leave aside their works of charity and cools their zeal. He makes others to devote themselves so immoderately to exterior works that they have no time to think of themselves; their spirit is oppressed and suffocated under the excessive weight of their occupations. He introduces in others such an undisciplined fervor that they can neither ask for advice nor receive it. The director should put striking examples before his eyes.

He should exhort them to do three things:

1. Ask light from God to help in unraveling the plots which the devil weaves, and to give him the power to be sure.

2. Never to lose hope; put their confidence in God and to combat with great boldness: if the devil finds us brave and resolved to repulse him, he becomes as frightened as a hare and does not come back quickly to the assault.

3. Discover all of their temptations to their confessor or to some other spiritual and learned man.

Ruses are artifices to induce a man to an evil which he knows to be actually evil. Illusion is a misleading strategy to seduce a man to an evil under the appearance of good, or to distance him from the good under the appearance of evil. The illusion is more dangerous than the ruse, because when someone errs he humbles, abases and confounds himself, and the error itself excites himself to repentance and amendment; while if he sins under the appearance of good, not only does he not humble himself after his fault, but he becomes prideful , arrogant, and instead of correcting it he perseveres in sin which he take to be a virtue.

In prayer, in the practice of virtue, and the abandonment of vice. Wanting to explain the illusions by which the devil misleads thoughtless souls, the Apostle says that Satan himself changes himself into an angel of light. (2 Cor. 14:4) The lives of the desert Fathers are full of examples which will illustrate all these illusions. We recommend their reading to all directors of consciences. There they will also find a slough of precious rules for good discernment of spirits.

There is an infinity. Let us note a few. For example, finding a person in prayer, the devil sometimes penetrates into their interior, softens their heart by tender affections, ignites within them a false ardor which makes them shed a torrent of tears, in order to make them believe that they are very advanced in prayer.

Richard of St. Victor indicates the diverse motives of the enemy in exciting these kinds of agreeable affections: The first end: to insert himself in their spirit with the help of these consolations, to them introduce error. The second: is to bring some vain self satisfaction and esteem of self. The third: to debilitate and weaken little by little their nature by a long diet of such affections in order to make it impossible to persevere in prayer and other practices in the divine service. The fourth: in attaching to these affections, apparently very good, they are made to neglect the other works of their state which God gives greater glory, or they are made to esteem themselves as already perfect and to neglect advancing.

Yes; a long time ago the Wise man said, "Happy the man who is always fearful." (Prov. 28: 14) There are several reasons for this. The first is that fear and humility renders one prudent. Te second is that humble fear nurtures the distrust of self and opens one up to spiritual fathers and experienced persons who are enlightened by God. The third is that the humble, fearful man does not remain long in diabolical illusions and ruses.

Indeed, and this happens with many people, even learned. When they give their opinion on someone extraordinarily favoured by God, they are not content with a prudent judgment, but become too subtle and excessively cautious and in the end condemn as diabolical the most elevated works of divine grace. The Apostles committed this error when they did not believe the holy women who came from the tomb with news of the resurrection of our Lord. It is therefor always good to remember the old axiom: "Ne quid nimis, all excess is vicious!" In these matters it is good to take one step back, it doesn't have to be a thousand! Even in our day many souls are the objects of God's attentions. His arm has never shortened!

Most voluntarily; it would be something immensely useful for directors, in order to permit them to render just judgments and to guard themselves, as also those they direct, from all illusion.

For more clarity, it might be good to separate the rules into two groups: the first, composed of the signs present in the act itself by which a soul receives revelations, visions, ecstasies or other similar extraordinary graces; the second consists of the signs which remain imprinted in the soul, after it has received such favours.

The first divine sign of the first group is that God, wanting to visit someone, be it by apparitions or visions, etc. instills them with fear in the beginning; but this fear is then replaced by tranquility, peace, joy, and spiritual consolation, like is seen in the visions of Abraham, Jacob, Zechariah, and the shepherds at the birth of Jesus. The reason for all this is that in visions, apparitions, conversations, and other spiritual communications which passively occur in us, the person who receives them does not cooperate by his own choice or arbitrary freedom; it is God who by the ministry of His angels operates within us all of a sudden and with a great, irresistible force. We are therefore forced to test them, even when we would rather not; and nature can do nothing other than to re-experience it and to be struck dumb by these sudden and violent impressions, as happens when an important and famous personage visits unexpectedly. However, since it is God who operates in these communications he suddenly enters with an extraordinary grace which illumines the soul, calms it, pacifies it, and fills it to the full with sweet effects. On the contrary, when the devil wishes to mislead the soul by the dupery of his apparitions, revelations and other similar things he brings, right from the start, joy and delight which change into uneasiness and trouble, bitterness and discontentment.

The second sign is that divine, supernatural visions always conserve the greatest decency. The visions which the demon produces, however, always display some indecency, or at least some unsuitable incoherence in the figures which are presented.

The third sign is that God in His revelations not only does not say anything that is false, but neither anything vain or useless; the devil entertains the spirit with pleasantries of no profit. And even when the devil, now seeming angel of light, says things which are true, holy or good, he does so only to win confidence, so that he can clearly insinuate lies: evil can never become good, but good can become evil if it tends to an evil end. If one commits a sin it is obvious that it was caused by the devil and not a good spirit. If one performs an honest action, we should not necessarily conclude that it comes from a good spirit. The director should understand what danger there can be in certain conversations which occur during prayer; how much he should recommend himself to God, to obtain good discernment, and how reserved he should be in approving these communications, if there are not enough marks to witness that it comes from a good spirit.

Concerning the signs which remain impressed on the soul after it has received such favours: Firstly, the revelations, visions, and all similar graces which God truly gives to His servants, always leave an imprint of profound humility: while if it is the devil, he leaves the soul self- satisfied by the thought of being favoured by God. What is more, it shows a desire to publish it under pretext of edifying one's neighbour and giving glory to God. And the soul feels a desire or rather a real itching to manifest these things to its confessor, etc, and in making them known to him, there seems to be no confusion, and te person launches into long discourses and does not finish talking, so much does he wish to appear in the confessor's eyes as a chosen and privileged soul.

Secondly, from the humility which is born of the grace of God in the souls of His servants, it follows that even if they feel inwardly assured by the celestial light, they doubt themselves and easily submit to the opinions of others, when their spirit is not yet approved. On the other hand, the pride which infiltrates an "illumined" person after the operations of the evil one, renders them opinionated and presumptuous to the point where they cannot be convinced of their errors.

Thirdly, the divine favours always leave the soul recollected, very disposed to raise itself towards God and to inflame itself for the eternal goods. While the diabolical illusions, after they have vanished to leave the soul arid, dry, cold, uneasy, badly disposed to prayer and to all good works.

Fourthly, the extraordinary graces bring with them a great meekness to the receivers. The illusions of our enemy render the person disagreeable, easily angered, disposed to grudges, and sometimes even vengeance disguised under the garments of zeal.

In short we can say that the visions, revelations, ecstasies, and other extraordinary graces, if they are the work of God and if they occur frequently change the nature of the soul and divinizes it; in such a way that the person seems completely different than before. If the visions,. Revelations, and suggestions are the lying work of a demon and are renewed frequently, they also change the nature of the soul, but in rendering it diabolical by perverted habits that they are made to take up. So it seems that for a prudent and alert director it is not as difficult as one thinks to distinguish the illusions of the devil from the favours of God, provided obviously that they are always reserved, diligent in examination and always humble in the prayer he addresses to God, to ask for His lights.

We propose three: The first is to never desire extraordinary graces; because for one, they are not necessary to arrive at perfection, even eminent perfection, and two, nothing opens the door to diabolical illusions than these desires, however pious they may seem. We do not mean by this, that we should not use every means to augment within us, every day, the knowledge of God and to inflame ourselves more with His holy love; nor that we mustn't ardently desire this contemplation which consists in acts of faith enlightened by the Holy Spirit, above all wisdom and knowledge, in which the soul leaves behind all reasoning and lives entranced at the prospects of divine grandeurs, at the same time being consumed by a very sweet love. In all this there are many favours and no peril but there is deportment. St Therese answers an objection which pertains to our topic: "But how can we obtain these graces if we make no effort to obtain them? I answer that there is no better way than that of not refusing anything to God and to abstain from all effort; and this for five reasons:

1. Because what is above all necessary to receive such a favour is to love God without expecting a return.

2. Because it is lacking in humility to flatter oneself in expecting to obtain such a great prize by services as miserable as ours.

3. Because the truest preparation to receive such favours after having so offended God by our lives, is not to desire consolations, but to imitate our Lord, in wishing to suffer for Him as He suffered for us.

4. Because God is not obliged to give graces in this world without which we can be saved, as He is obliged to give us His glory in the next world if we observe the Commandments.

5. We would work in vain to receive these tastes. May a soul be humble and detached from all, but in the truth and not the imagination, where we are often misled, and the divine Master I have no doubt, will accord that soul not only this grace but many others which far surpassed its desires.

The second means of preserving oneself from diabolical illusions is to reveal to the director one's method of prayer and especially those things which veer from the beaten path and followed ordinarily by pious souls who apply themselves to this holy exercise.

The third means is that, returning from these visions, conversations and other similar things we attach to the good and holy effects which these graces leave imprinted on the soul and to strip our self of everything we heard and saw, and think nothing of it, nor reflect on it and that we continue to march in the way of virtue, having faith for a guide like other Christians; because the spirit is always more firm and free under the direction of faith alone.

When a person sees celestial figures or hears interior voices or experiences any thing mentioned above, if he cannot prudently be assured what spirit is acting the director should command them that they step back and turn away as much as possible their soul and heart form such objects, protesting that they do not admit these things; he will them to positively reject them with signs of the cross, sprinkling of holy water, and the invocation of Jesus, Mary, and other holy patrons. Then if it is a demon come to mislead he will soon depart as his pride can not take being constantly scorned. If it is of God, not only will He not depart, but He will multiply His favours; because the Lord does not find evil the repulses done by order of His ministers. And most agreeable to Him will be the soul's detachment from such gifts.

In waiting, the director will observe attentively the effects these favours have in the receiver. If he recognizes them as holy and divine he will change rules and bid the visits not be repulsed, but to be welcomed with profound humility; because it is never permitted to reject a visit from the Saviour, nor the Blessed Virgin and other saints when they have given the signs of their coming in we can no longer hold it to be an illusion.

Further more the director will second the instincts of mortification, the scorn of the world, the desire for perfection and love of virtue for which this person feels their heart yearning. He will take advantage of this to make spiritual progress. As for what is seen and heard it must be stripped form the thoughts and imagination.

In prayer, these persons must proceed in the light of faith while these objects are before their eyes. This light must guide all their conduct and in this way they will not be misled. This rule is confirmed as sure by great saints and great masters of the spiritual life, notably St. John of the Cross.

May the director remember from the preceding two truths: the first is that God looks with great displeasure on spiritual persons who are attached to His gifts, since he goes to such painful lengths to detach the souls He loves most; the second is that such attachments are a great barrier to union with God, since the less a soul has the more disposed it is to this union and to arrive at such a favoured union the soul must be rid of such afflictions. Spiritual persons must be careful to remain always detached from these favours and be totally indifferent as to what God will do with His gifts.

Saint Thomas tell us that Satan transform himself in two ways in order to mislead poor souls. He sometimes does it visibly: when he appears to the eyes of the body and the spirit in the form of an angel or saint. Other times he comes in an invisible manner: when he himself does not appear but makes things which in themselves are evil seem good, perverting the imagination until it takes whatever comes; inflaming the concupiscence, until it tends to the evil which he malignantly suggests. These second kind of illusions are the worst because they enclose a positive evil.

St. Augustine talking about temptations in the same sense, tells us that "The villain attacks openly like a lion or insidiously like a dragon. We should fear this great adversary more when he comes slyly than when he attacks openly. The reason is that everyone can defend themselves against a furious enemy which comes in the open, ostensibly, but we rarely defy an enemy who comes fraudulently offering friendship."

St. Gregory adds to this a restriction well worth noting. He says,"this kind of disguised temptation is not ordinarily used by the demon against men of the world but rather against devout and religious persons. To worldly men who love vice, the devil puts before their eyes a vicious act, because for them this is a good lure to pull them towards evil; but to spiritual men who love virtue and abhor vice, he proposes vicious acts under the color of virtue, in order to mislead them by the faulty air of sanctity."

These illusions are as numerous as there are vicious and virtuous acts. Gerson assures us that the devil finds materials for illusions in all that we think, do and say, particularly in acting according to the divine spirit. Here are the principle ways:

1. The devil is accustomed to hide anger and envy under the mantle of zeal, in order to stump people by this good appearance and then give free reign to their passions. The act boldly thinking they are doing good. For example, if a son, servant, or simple religious commit a notable fault, a father, master, or superior interiorly ignite and lets movements of indi nation run loose which gives exterior signs of his perturbance. He thinks himself moved by zeal of correction, when in reality he is carried by a disordered passion, even worse than a simple passion.

2. Other times he hides the livid face of envy under the veil of zeal. Seeing someone else's fault we complain bitterly under pretexts of zeal. In reality, we see them as better than we are and we are jealous.

3. It is again a great illusion of the devil when carnal love is disguised under the appearance of spiritual love; and this illusion is not rare. St. Bonaventure tells us: "Often an affection which at first looks good and spiritual, changes into a carnal affection, when it passes the bounds of moderation and discernment; for the plotting demon hides its snare right up until the affection has taken on a consistency and has become like glue which is used to trap birds. When the two persons are mutually tied by indissoluble love, the sword of concupiscence hits them in the same area that holds them together."

Not content with warning pious persons, the seraphic doctor gives them several marks to distinguish the two loves.

1. Holy love is pleased by useful, spiritual, edifying conversation. Profane love is pleased by vain, light, affectionate discourse where one reveals himself to the beloved.

2. Good love thinks little of the friend in their absence. Bad love thinks of them always, even at prayer.

3. Holy love, which is universal, stripped of passions wants only the good of the friend others wish him also. Carnal love is full of jealousy.

4. Virtuous love supports certain failings in the person loved and is not offended. Imperfect or vicious love cannot tolerate it.

5. Spiritual love does not like presents. Worldly love is always trying to win affection by gifts.

6. Spiritual love proceeds with modesty. Carnal love is liberal with glances and bold with gestures.

7. Holy love warns a friend of faults it finds in him. Profane love conceals, excuses, defends and flatters the loved one.

How does love travel from one degree to the other? Here's how: in the beginning all is charity and devotion. Then come the long conversations about God, their affections, their reciprocal fidelity; then loving glances, and little exchanges of gifts in memory of their affection. Here, already is a mixture of good and bad, spiritual consolation and true affection, with vain conversation, imprudent familiarity and useless preoccupation of the heart with the loved one. After this, acts which seem good, but which are evil, and finally works of iniquity succeed whay preceded and are as the fruit. (De prof relig L.2.c.5)

No, he goes as far as hiding the beauty of virtue under the shadow of vice, so that instead of loving it we hate it, and keep our distance. Here are some of these illusions.

1. The devil knows that corporal penance contributes to the progress of the soul. What does he do? He dresses it in the clothes of indiscretion, so that it appears repugnant to spiritual persons, and far form embracing it, they back off as it if it was harmful. Here is of what this illusion consists: the indiscretion that is found in excessive, exorbitant, penance he attributes to just; legitimate, proportional penance so that he can completely distance the soul from this virtue.

2. If this illusion remains fruitless he weaves another: He arranges it so that the person for the present gives complete satisfaction to his gluttony except to retain the intention of mortifying later on with vigorous fasts: he holds him thus in illusion because the immortification will not end and the ideal fast will never come.

The saints, they did it this way, instead of being misled they tricked the spirit of the flesh by immediately mortifying themselves. They afflicted, at that instant, their bodies with great rigor and calmed the lamentations of the flesh, while promising it alleviation at some undetermined point in the future.

3. The devil also knows that there is nothing more efficacious in cutting out faults and growing in virtue than the pious exercised of meditation on eternal truths. What does he do? He makes it seem like a useless, lazy, unfruitful and tasteless exercise so that the religious person loses esteem for it and abandons it. What is worse is that there are many who, yielding to this illusion, regard it as dangerous, or less useful for them, this fruitful exercise of prayer and they abandon it completely.

Prayer, even arid, although troubled by vain thoughts, never totally loses its fruit, it may augment in merit provided we are careful to reject every vain thought and that we patiently suffer through aridity.

Furthermore, these arid prayers are usually more fruitful than gentle, sweet, prayers. In fact we practice the most useful virtues, firmness in repulsing distractions; humility in recognizing our own misery; conformity to the will of God, in submitting to these dispositions in such laborious things; fidelity, in persevering in the presence of God, when God seems to hide. This is why the Lord to reward those who persevere, gives them more powerful graces, which help them make much greater progress on the road to perfection.

4. Finally the devil knows that retreat, solitude, silence, modesty of the eyes, seriousness of the face, and modesty in deportment are virtues which accompany the spirit of the Lord and makes it grow in the highest perfection. What does he do? He makes the solitary life appear somber and silence appears as an enemy, modesty and caution in exterior composure are seen as a series of boredoms capable of causing consumption; and he inclines one to continual chatter and total emancipation.

Similar illusions can occur in all acts of virtue. Pope Innocent III said that it is not possible to express the number of illusions to which we are subject.

It does not have the efficacity of the divine spirit or as much faithlessness as the diabolical spirit. But relative to devout and pious persons it is more dangerous than that of the devil or the world.

We consider it only as separated from the divine and demonic spirits; since once it unites with them it participates in them and is therefore treated with the same rule.

It is not all that easy. Meanwhile there are a few clues or marks which make it probable; because our infirm nature, left to herself, ordinarily tends towards things which please our miserable bodies, that is to say, to its commodities, satisfaction, reputation, and abhors anything to the contrary. Now these are precisely the imperfect and defective inclinations or movements which we call the human spirit.

The author of the Imitation of Christ, in Book III, c, 54 and 55. (See Appendix)

To understand what this author understands by human nature, it suffices to read what we carry in this appendix. Let us give a brief analysis:

This defective spirit seeks only itself in all actions:

1. It has no end other than itself;

2. It does all for personal convenience;

3. It loves idleness and bodily rest, under pretext of conserving one's energy for divine service:

4. It wants to have exterior consolation to content the senses;

5. It shows regard for temporal things and rejoices at earthly gain, it is arid and receives more voluntarily than it gives; everything is done for its own interest and convenience; nothing is done freely;

6. It is at ease being respected honored, it fears confusion and scorn, it seeks to be known and does whatever attracts praise and admiration.

It follows form this that a man who is dominated by this spirit abhors mortification, because nature hates dying, or being shamed, or tamed or abased, and it does not give in easily to shouldering the yoke.

In summary, we may say that the spirit is to those who pretend to profess virtue, but who do not watch or mortify themselves sufficiently. The same author said "you will not make progress except in reason of the violence you do yourselves." (Bk 1 c. 23)

It has the secret of making us appear to our eyes and the eyes of others as different than we are. Here's how: Every man in himself has a certain natural disposition which facilitates the acquisition and practice of some virtue; and he also has a certain inaptitude for certain other virtues. From her comes that a diligence for the good seems like devotion, when it isn't at all, because it proceeds from a natural impulse towards acts which in themselves are good and virtuous.

A few examples will make this clearer:

Here is a person, a novice in the practice of good, who does anything and everything to help his neighbor. He is very ingenious at figuring out suitable ways of helping him, and an equal activity in executing his rescue plans. Without doubt you believe him to be a model of charity and zeal: but if you could penetrate the depths of his heart you would find that these acts are rather the effects of nature than of grace, because they proceed totally or at least in part frm an ardent and anxious temperament, which does not know how to live without agitation and troubling oneself with a thousand things. You will meet another, so gentle and peaceful, who however pestered remains unruffled. We could say they would never be angry. You consider them a model of meekness. Meanwhile if you closely examine this imperturbability, you find that what tames it in the midst of controversy is not grace but a phlegmatic, cold and heavy temperament. And so it is with many other cases.

Alas it is easy to confuse the divine impulses with nature's, and to take as a divine spirit the human spirit. Do not forget that this human spirit is mixed in the actions of very pious persons, who have the habit of ordering their acts with great perfection. While this spirit does not spoil or corrupt their acts, it makes them less perfect. Hence a spiritual man prone to anger is likely to show in his holy zeal some signs of interior irritation. If he is phlegmatic his exhortations and corrections are too indulgent. If he is melancholic he shows little amiability in his charitable acts. If he is merry his conduct tends toward license. And so most of the virtuesare impregnated with imperfect qualities of the nature of those who practice them. Every one, even the advanced in perfection must apply themselves in mortifying the evil inclinations of their nature. The greatest enemy to perfection is not the world, the flesh or the devil since they are conquered or at least greatly beaten; it is rather the human spirit which is allied to self-love, which can never be conquered, without incessant mortification.

Given that the things this spirit demands are illicit or little conformed to divine law, or are indifferent yet necessary to life, they must be resisted with all one's strength from the start and then mortified, according to the age, the strength and the drive of each. Meanwhile, one must give the body enough of the necessities of life, such as food, sleep, clothing, leisure, etc. according to the needs of each. The director should invite the penitent to form well in advance the intention, by defending before God that we are not taking these staples so much to satisfy out natural inclinations but more to do His holy will. Therefore all provision for the exigencies of nature, what is required in charity, we do not do out of affection for this nature, but out of conformity to divine will. This is great perfection.

This is not easy to execute; but it is far from impossible. He will arrive surely and easily who leans only on God and constantly implore His grace to know one's self and conquer one's own spirit.

The director who wishes not to err in passing judgment on the virtues of his penitent must:

1. Observe what end the penitent is pursuing in accomplishing the duties of his state in life; if it is all for the pleasure and the glory of God, the imitation of Christ, the acquisition of eternal goods and similar motives, he should believe that his penitent is moved by the divine spirit and his acts are holy and meritorious. Not so if the motives are human, or proceed form a temperament inclined to good acts. This is obviously the human spirit in action.

2. He must examine what disposition follows when the penitent is prevented, by obedience, or some just cause, from accomplishing the good acts towards which he tends; if he has great interior repugnance and will continue despite orders, etc., he is certainly the source of his actions and it is not by the movement of grace. But if one immediately abstains, with peace and detachment, it will prove he is moved by God where movements are calm, peaceful, and disinterested.

3. The director should note whether the preferred virtue of the penitent is accompanied by other virtues which must be in its retinue, so that every proceeds with suitable dignity, that is with the required perfection.

4. The director should watch that his disciple is applied untiringly to continual mortification of his imperfect inclinations, since there is no other means, with divine grace, to conquer this hostile spirit which resides in us. To encourage him, remind him of what the Wise one said (Prov 16:32). To be master of a city one needs only natural force; but to conquer oneself one needs a superior force to nature, virtue which is transmitted from on high. "This virtue, " says St. Bernard, "if you possess it, will easily render you master of yourself and invincible in all circumstances." (Ser. 85 in cant.)

5. If it happens that he encounters some souls with extraordinary spirits, the director should be careful where he puts his faith and yet should not be excessively difficult. Because in giving in to one of these two extremes his judgment will be misled and he will stray fro m the good path. He should slowly advance in the middle road; in this way one finds truth; or at least he does not stray. Let him not become too attached to his penitents; let him not look to have disciples; he should not be jealous but quick to recommend other pious, learned and discrete persons to them, especially for contemplative souls. He should always have recourse to God. (Jm 1:17)

Give them only books on mysticism, or in the directions of a sane doctrine, or simple practice well ordered and firm. We must point these books out to them. Particularly for women, who are easily passionate for things which are splendid and luminous and to the figure out in prayer all sorts of intrigues. Sometimes one should tell them that their director will be their living book and their ears the sense by which to judge their spirit and the means to order it. In this way they will be kept from fraud and trickery.

If the director is well applied with care to this study and the exercise of this holy ministry he will never lack souls to guide towards perfection. In the end he will receive a great award dfrom God and in God;s's time he will be recompensed.

God, without doubt, may reveal Himself to whom He pleases, even sinners; He ordinarily gives them, though, to persons who are not only fervent, but already elevated to the mystical state.

To prudently interpret revelations it is necessary to examine the natural and supernatural qualities of the persons receiving them.

A) natural qualities

1. balanced temperament

2. Good judgment

3. Perfect sincerity

B) supernatural qualities

1. Solid virtue

2. Sincere humility

3. Frankness to confessor

4. Experience in the spiritual way

Remark: The presence if these qualities do not prove the revelation they just make the witness of the seer more believable.

We should attribute as false any revelations which:

1. Are in contradiction with a truth of the faith

2. Contrary to the law of morals or decency

3. Impossible to realize

We can consider a revelation as true if:

1. At the beginning there is astonishment

2. There follows profound peace, joy and security

3. And affirmation in the soul of the virtues of humility, obedience, patience, conformity God's will

Question: Can we ask fror signs or proofs?

Yes; if:

1. The revelation is impoertantr enough

2. Do it conditionally

3. Leave to God the choice

The revelation can be true in its foundation but carry accessory errors; God does not correct the prejudices or errors that He finds in the soul of the seer; He has in mind the spiritual good and not the intellectual formation. . .

Principle causes of error:

1. The mixture of human activity with the divine

2. A false interpretation

3. Personal alteration

Conduct to follow:

For the director

1. Imitate the wise reserve of the Church

2. Wait for convincing proof

3. Don't show too much admiration

4. Treat the seer with gentleness

5. If it concerns founding or institution examoine the pros and cons

For the seer

1. oOpenenness ifof conscinence

2. Humility