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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 chapter525525Really the chapter is the twenty-sixth. 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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