Which treats of spiritual knowledge in so far as it may
concern the memory.
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.
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