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CHAPTER VII


Which treats or the second kind or apprehension of the memory -- namely, imaginary apprehensions -- and of supernatural knowledge.

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]









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