Regulae ad Diversos Animae Motus Discernendos (Ad Primam Hebdomadam)

Regulae ad Diversos Animae Motus Discernendos (Ad Primam Hebdomadam)

Here are some guidelines for discerning the movements of the soul, which are stirred by various spirits, so that only the good may be accepted and the evil may be cast out. It should be noted that the exercises of the first week are particularly relevant. The first rule is that for those who easily sin gravely and add sin upon sin, our enemy often throws in the temptations of the flesh and the pleasures of the senses to keep them full of sin and to continually increase their burden. However, the good spirit, on the contrary, continually pricks their conscience and, through the natural law and the duty of reason, deters them from sinning. Secondly, for other people who diligently seek to cleanse themselves from vices and sins, and who increasingly advance in the study of divine service day by day, the malicious spirit sends troubles, scruples, sadness, false reasoning, and other such disturbances to hinder their progress. On the other hand, the good spirit has a custom and a proper role in assisting those who act rightly, adding strength to their minds, comforting them, stirring up tears of devotion, enlightening their understanding, and granting peace by removing all obstacles, so that they may more readily and eagerly pursue good works. Third, spiritual consolation is recognized when the soul is ignited by an inner movement of love for its Creator, and it can no longer love any creature except for Him. When tears flow, stirring up that love, whether they come from sorrow over sins or from meditation on the Passion of Christ, or from any other cause rightly directed toward the worship and honor of God. Finally, consolation can also be said to be any increase in faith, hope, and love. Moreover, all joy that incites the soul to meditate on heavenly things, to pursue salvation, and to seek peace and quiet with the Lord is also a source of consolation. Fourth, any spiritual desolation should be called an obscuring of the soul, a disturbance, or an instigation toward lowly or earthly matters; in fact, all restlessness and agitation, or temptation that leads to doubt about salvation and expels hope and love, causes the soul to feel sorrowful, lukewarm, and sluggish, and nearly leads it to despair of the mercy of God its Creator. For just as desolation opposes consolation, so too the thoughts that arise from either are completely opposed to each other. Fifth, during a time of desolation, nothing should be deliberated or changed regarding the intentions of the soul or the state of life; instead, one should persevere in what had been previously established, such as on the day or hour of consolation. Just as when consolation ends, who is not governed by that consolation, not by their own will, but by the instinct of a good spirit; so, when desolation is present, one is acted upon by an evil spirit, whose instigation never leads to anything good. Sixth, even though a person affected by desolation should not change their previous plans, it will still be beneficial to prepare and strengthen those things that counter the impulse of desolation: such as persisting in prayer and meditation with self-examination, and taking on something of penance. Seventh, as long as we are pressed by desolation, we must consider that we are temporarily left by the Lord for our own sake, as a test, so that we may resist the assaults of our enemy even through our natural strength. Indeed, what we can do without a doubt, with the constant aid of divine protection: although at that time it may not be felt, because the Lord has withdrawn the fervor of charity, yet grace remains, which is sufficient for doing good and for achieving salvation. The eighth point is that when a person is struck by temptation, it greatly helps to maintain the effort of patience, as it directly opposes and resists such vexations. Hope is also to be sought, along with the thought of a brief consolation to come, especially through the efforts of the saints, as outlined in the sixth rule, against the onslaught of desolation. Ninth, there are three main causes of desolation. First, because we are deprived of divine consolation due to our lukewarmness in spiritual studies or exercises. Second, so that we may be tested to see who we are and how we serve God and honor Him without some present consolation or spiritual gifts. Third, so that we may clearly understand that we do not possess or retain the fervor of devotion, the intensity of love, the abundance of tears, or any other internal consolation; but that all these are free gifts from God, which if we claim as our own, we will incur the sin of pride and vain glory, not without serious danger to our salvation. The tenth point is that a person who is experiencing consolation should consider how to conduct themselves when desolation arises, so that they can prepare their heart and strength to withstand its assault. The eleventh point is that when someone is overwhelmed by consolation, they should be careful not to let themselves be brought low or to undervalue themselves as much as they can, considering how weak and cowardly they will appear when desolation attacks them, unless they are quickly lifted up by the grace and consolation of God. On the other hand, when someone is troubled by desolation, they should recognize, with God's grace, that they can achieve a great deal and easily overcome all their adversaries, as long as they place their hope in God's strength and strengthen their spirit. Twelfth, because our enemy reflects a feminine nature and manner in terms of the weakness of strength and the stubbornness of the soul. For just as a woman quarrels with a man, if she sees him standing firm and resolute against her, she immediately rejects her spirit and turns away; but if she notices him to be timid and fleeing, she rises to extreme boldness and attacks him fiercely: in the same way, the devil has become accustomed to being utterly stripped of spirit and strength whenever he sees a spiritual athlete resisting temptations with an unwavering heart and a bold front; but if he trembles at the first assaults and seems to lose heart, there is no beast on earth more ferocious, sharper, and more persistent against that man than he is, so that he may fulfill the desire of his wicked and obstinate mind with our ruin. The thirteenth point is that our enemy follows the pattern of the most wicked lover, who, wanting to seduce the daughter of honorable parents or the wife of some good man, strives earnestly to keep his words and plans secret, and he feels no greater dread or burden than if the girl reveals him to her father or the wife to her husband, knowing that this would ruin his intentions and efforts. In the same way, the devil diligently works to keep secret his deceitful suggestions aimed at the soul he wishes to ensnare and destroy. He is truly indignant and deeply tormented if anyone reveals his schemes to a listener in confession or to a spiritual person, from whom he understands that he would be completely exposed. The fourteenth rule is that the enemy often imitates a military leader who, wanting to capture and plunder a besieged fortress, first explores its nature and defenses, then attacks the weaker part. In the same way, he circles around the soul and cunningly inquires which of its virtues, whether moral or theological, are fortified or vulnerable; and he primarily strikes at the part that he perceives to be less secure and well-guarded.