What is Discernment of Spirits?
Discernment of spirits is the interpretation of what St. Ignatius Loyola called the “motions of the soul.” These interior movements consist of thoughts, imaginings, emotions, inclinations, desires, feelings, repulsions, and attractions. The practice involves becoming aware of these inner movements, reflecting on their origin and trajectory, and determining whether they lead toward or away from divine will. What seekers often describe as discernment of spirits meaning is fundamentally a method for navigating the spiritual life with greater clarity, distinguishing consolation (movements that draw one toward love, service, and union with God) from desolation (movements that produce confusion, isolation, or spiritual darkness).
At its core, discernment of spirits addresses a perennial question in spiritual practice: how do we know whether an impulse, vision, or inner conviction originates from a trustworthy source? In the language of Christian asceticism, spirits, in the broad sense, is the term applied to certain complex influences, capable of impelling the will, the ones toward good, the others toward evil. However, in the restricted sense, spirits indicate the various spiritual agents which, by their suggestions and movements, may influence the moral value of our acts. This framework acknowledges that human beings are influenced not only by their own psychology but also by what the tradition names as angelic presences—both benevolent and malevolent—as well as divine grace itself.
Origins & Lineage
The roots of discernment of spirits extend to the New Testament, specifically to 1 Corinthians 12:10, where St. Paul lists “the ability to distinguish between spirits” (Greek: diakrisis pneumatōn) among the spiritual gifts. The desert fathers and mothers in the earliest centuries of Christianity were well aware that we are constantly pulled between those things that draw us closer to God and those that pull us away. Early Christian texts such as the Shepherd of Hermas (circa 140-155 CE) offered guidance on recognizing true from false prophecy.
Late medieval Christians lived in a world of visions, but they knew that not all visions came from God: angels, demons, illness, nature, or passion could also inspire an apparent divine visitation. During the thirteenth and fourteenth centuries, the involvement of visionaries in everything from reform movements to military campaigns to papal schisms raised the political and spiritual stakes of determining whether or not a vision was truly from God. Medieval theologians and mystics—including Thomas Aquinas, Jean Gerson, and Catherine of Siena—developed increasingly sophisticated criteria for evaluating visions and interior movements.
The practice reached its most systematic expression through St. Ignatius of Loyola (1491-1556), founder of the Society of Jesus. St. Ignatius of Loyola began to learn about the discernment of spirits while convalescing from serious battle injuries. After being wounded at the Battle of Pamplona in 1521, Ignatius observed distinct patterns in his daydreams—some leaving him energized and peaceful, others depleted and restless. These observations became the foundation for his Rules for the Discernment of Spirits, contained within the Spiritual Exercises (first published 1548). Ignatius distilled what he knew about discernment into 22 rules. Sixteen-century Spanish Carmelites Teresa of Ávila and John of the Cross further refined these teachings within their own mystical frameworks.
How It’s Practiced
Discernment of spirits is practiced through sustained, reflective attention to one’s interior landscape. The method centers on identifying two fundamental states: consolation and desolation. Consolation is when some interior movement in the soul is caused, through which the soul comes to be inflamed with love of its Creator and Lord; and when it can in consequence love no created thing on the face of the earth in itself, but in the Creator of them all. Consolation may manifest as tears of gratitude, profound peace, increased faith, or a sense of being drawn toward loving action.
Desolation, conversely, manifests as spiritual darkness, turmoil, movement toward base inclinations, restlessness, or a sense of separation from the divine. It requires maturity, inner quiet, and an ability to reflect on one’s interior life. Discernment takes practice. It is something of an art.
Practitioners typically engage in daily examen—a structured reflection period (often 15-20 minutes) reviewing the day’s movements, noting moments of consolation and desolation, and observing patterns over time. Most counselors recommend undertaking discernment of spirits with the assistance of a spiritual director. Spiritual directors trained in Ignatian methodology help practitioners distinguish genuine movements from psychological projections, neurosis, or wishful thinking.
The Ignatian Rules provide specific guidance: when in desolation, make no major decisions; when in consolation, prepare for future trials; examine the beginning, middle, and end of thoughts to discern their source. Practitioners learn that what begins as apparent consolation may reveal itself as deception if it ultimately leads away from love, humility, or service.
Discernment of Spirits Today
Contemporary seekers encounter discernment of spirits primarily through Ignatian retreat centers, spiritual direction programs, and study of the Spiritual Exercises. The 30-day silent Ignatian retreat—offered at centers worldwide—provides intensive immersion in discernment practice. Eight-day and weekend retreats offer more accessible entry points. Many practitioners engage the Exercises through the “19th Annotation” format: daily prayer and weekly meetings with a director over 6-9 months while maintaining ordinary life.
Scholarly and practical guides have proliferated since the late 20th century. Timothy Gallagher’s The Discernment of Spirits: An Ignatian Guide for Everyday Living (2005) and William Barry’s work have made the practice accessible beyond Catholic contexts. Online resources from IgnatianSpirituality.com and Pray As You Go apps bring daily examen practices to smartphones.
While rooted in Catholic tradition, discernment of spirits has influenced Protestant evangelical practice (particularly in charismatic movements evaluating spiritual gifts and prophecy), spiritual direction training across denominations, and secular mindfulness approaches to examining motivation and decision-making. Jesuit universities, retreat houses like Loyola House and Guelph Centre, and training institutes for spiritual directors teach discernment methodology to lay practitioners and clergy alike.
Common Misconceptions
Discernment of spirits is not fortune-telling or a technique for extracting specific divine commands. It does not promise definitive answers to practical questions (“Should I take this job?”) but rather cultivates sensitivity to deeper movements beneath surface choices. The practice does not require belief in literal angels or demons; many contemporary practitioners interpret “spirits” psychologically as forces within the psyche, though classical teaching maintains the reality of spiritual agencies.
What is discernment of spirits is sometimes confused with decision-making methodology generally, but it specifically addresses the quality and source of interior movements rather than weighing practical pros and cons. It is not a substitute for psychological treatment, though it may complement therapy. Discernment does not bypass human freedom or responsibility—it illuminates the field in which choices are made.
The practice is not reserved for mystical elites experiencing visions. Ignatius developed his Rules primarily for ordinary Christians navigating daily life, workplace decisions, relationships, and prayer. Consolation and desolation occur in quotidian moments—a conversation that leaves one enlivened versus one that breeds resentment.
Finally, discernment of spirits for beginners is not mastered through intellectual study alone. Discernment of spirits may be obtained through study and reflection. It is then an acquired human knowledge, more or less perfect, but very useful in the direction of souls. However, authentic facility develops through sustained practice, often requiring years of daily examen and guidance.
How to Begin
Those new to discernment of spirits should start with the daily examen. Spend 10-15 minutes before sleep reviewing the day: Where did you feel most alive? Where depleted? When did you feel drawn toward love, gratitude, or generosity? When toward isolation, resentment, or fear? Simply notice without judgment.
Read Timothy Gallagher’s The Discernment of Spirits or Margaret Silf’s Inner Compass as accessible introductions. The Spiritual Exercises of St. Ignatius themselves remain the primary text, though they benefit from commentary. Online resources at IgnatianSpirituality.com offer free daily examen guides.
Seek a spiritual director trained in Ignatian spirituality. Spiritual Directors International maintains a directory; many Jesuit retreat centers offer direction. Even quarterly sessions can significantly deepen practice. Consider an eight-day directed retreat at an Ignatian center to experience intensive practice.
For those exploring what is discernment of spirits outside Catholic contexts, books by Ruth Haley Barton (Sacred Rhythms) and Danny Morris bring discernment principles into Protestant and non-denominational frameworks. The core practice—attentive awareness of interior movements and their fruits over time—transcends institutional boundaries while maintaining roots in a specific wisdom tradition.