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Although in writing of natural apprehensions of the
first kind we also gave instruction concerning the
imaginary, which are likewise natural, it was well to
make this division because of the love which the
memory always has for other forms and kinds of
knowledge, which are of supernatural things, such as
visions, revelations, locutions and feelings which
come in a supernatural way.
When these things have passed through the soul,
there is wont to remain impressed upon it some image,
form, figure or idea, whether in the soul or in the
memory or fancy, at times very vividly and
effectively. Concerning these images it is also
needful to give advice, lest the memory be encumbered
with them and they be a hindrance to its union with
God in perfect and pure hope.
2. I say that the soul, in order to attain that
blessing, must never reflect upon the clear and
distinct objects which may have passed through its
mind by supernatural means, in such a way as to
preserve within itself the forms and figures and
knowledge of those things.
For we must ever bear in mind this principle: the
greater heed the soul gives to any clear and distinct
apprehensions, whether natural or supernatural, the
less capacity and preparation it has for entering
into the abyss of faith, wherein are absorbed all
things else. For, as has been said, no supernatural
forms or kinds of knowledge which can be apprehended
by the memory are God, and, in order to reach God,
the soul must void itself of all that is not God.
The memory must also strip itself of all these
forms and kinds of knowledge, that it may unite
itself with God in hope. For all possession is
contrary to hope, which, as Saint Paul says, belongs
to that which is not possessed.[504] Wherefore, the
more the memory dispossesses itself, the greater is
its hope; and the more it has of hope, the more it
has of union with God; for, with respect to God, the
more the soul hopes, the more it attains. And it
hopes most when it is most completely dispossessed;
and, when it shall be perfectly dispossessed, it will
remain with the perfect possession of God, in Divine
union.
But there are many who will not deprive themselves
of the sweetness and delight which memory finds in
those forms and notions, wherefore they attain not to
supreme possession and perfect sweetness. For he that
renounces not all that he possesses cannot be the
disciple of Christ.[505] |