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We classed spiritual forms of knowledge as the third
division of the apprehensions of the memory, not
because they belong to the bodily sense of the fancy,
as do the others, for they have no bodily form and
image, but because they are likewise apprehensible by
spiritual memory and reminiscence.
Now, after the soul has had experience of one of
these apprehensions, it can recall it whensoever it
will; and this is not by the effigy and image that
the apprehension has left in the bodily sense, for,
since this is of bodily form, as we say, it has no
capacity for spiritual forms; but because it recalls
it, intellectually and spiritually, by means of that
form which it has left impressed upon the soul, which
is likewise a formal or spiritual form or notion or
image, whereby it is recalled, or by means of the
effect that it has wrought.
It is for this reason that I place these
apprehensions among those of the memory, although
they belong not to the apprehensions of the fancy.
2. What these kinds of knowledge are, and how the
soul is to conduct itself with respect to them in
order to attain to union with God, are sufficiently
described in the twenty-fourth chapter[525] of the
second book, where we treated this knowledge as
apprehensions of the understanding. Let this be
referred to, for we there described how it was of two
kinds: either uncreated or of the creatures.
I speak now only of things relating to my present
purpose -- namely, how the memory must behave with
respect to them in order to attain to union. And I
say, as I have just said of formal knowledge in the
preceding chapter (for this, being of created things,
is of the same kind), that these apprehensions my be
recalled when they produce good effects, not that
they may be dwelt upon, but that they may quicken the
soul's love and knowledge of God. But, unless the
recollection of them produces good effects, let the
memory never give them even passing attention.
With regard to uncreated knowledge, I say that the
soul should try to recall it as often as possible,
for it will produce most beneficial effects. As we
said above, it produces touches and impressions of
union with God, which is the aim towards which we are
directing the soul. And by no form, image or figure
which can be impressed upon the soul does the memory
recall these (for these touches and impressions of
union with the Creator have no form), but only by the
effects which they have produced upon it of light,
love, joy and spiritual renewal, and so forth, some
of which are wrought anew in the soul whensoever they
are remembered. |