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From the evils which, as we have said, come to the
soul through the apprehensions of the memory, we can
likewise infer the benefits which are contrary to
them and come to the soul as a result of its
forgetting them and emptying itself of them. For, as
natural philosophy puts it, the same doctrine which
serves for one thing serves likewise for the
contrary.
In the first place, the soul enjoys tranquillity
and peace of mind, since it is freed from the
disturbance and the changeableness which arise from
thoughts and ideas of the memory, and consequently,
which is more important, it enjoys purity of
conscience and soul. And herein the soul has ample
preparation for the acquiring of Divine and human
wisdom, and of the virtues.
2. In the second place, it is freed from many
suggestions, temptations and motions of the devil,
which he infuses into the soul by means of thoughts
and ideas, causing it to fall into many impurities
and sins, as David says in these words: 'They have
thought and spoken wickedness.'[498] And thus, when
these thoughts have been completely removed, the
devil has naught wherewith to assault the soul by
natural means.
3. In the third place, the soul has within itself,
through this recollection of itself and this
forgetfulness as to all things, a preparedness to be
moved by the Holy Spirit and taught by Him, for, as
the Wise Man says, He removes Himself from thoughts
that are without understanding.[499]
Even if a man received no other benefit from this
forgetfulness and emptiness of the memory than being
freed thereby from troubles and disturbances, it
would be a great gain and good for him. For the
troubles and storms which adverse things and
happenings arouse in the soul are of no use or help
for bringing peace and calm;[500] indeed, as a rule,
they make things worse and also harm the soul itself.
Wherefore David said: 'Of a truth every man is
disquieted in vain.'[501] For it is clear that to
disquiet oneself is always vain since it brings
profit to none. And thus, even if everything came to
an end and were destroyed, and if all things went
wrong and turned to adversity, it would be vain to
disturb oneself; for such disturbance hurts a man
rather than relieves him. Whereas to bear everything
with equable and peaceful tranquillity not only
brings the soul the profit of many blessings, but
likewise causes it, even in the midst of its
adversities, to form a truer judgment about them and
to find a fitting remedy.
4. For this reason Solomon, being well acquainted
both with the evil and with the benefit of which we
are speaking, said: 'I knew that there was naught
better for man than to rejoice and to do good in his
life.'[502] By this he meant that, in everything that
happens to us, howsoever adverse it be, we should
rejoice rather than be disturbed, so that we may not
lose a blessing which is greater than any kind of
prosperity -- namely, tranquillity and peace of mind
in all things, which, whether they bring adversity or
prosperity, we must bear in the same manner.
This a man would never lose if he were not only to
forget all kinds of knowledge and put aside all
thoughts, but would even withdraw himself from
hearing, sight and commerce with others, in so far as
was possible for him. Our nature is so frail and
unstable that, however well it be disciplined, it
will hardly fail to stumble upon the remembrance of
things which will disturb and change a mind that was
in peace and tranquillity when it remembered them
not. For this cause said Jeremias: 'With memory I
will remember, and my soul will fail me for
pain.'[503] |