The advantages the soul finds in the deprivation of all ideas, of all natural knowledge of the memory

May 06, 2026

In the science of contraries, say the philosophers, the knowledge of one inevitably entails the knowledge of the other. Having recognized the disadvantages that memory can occasion for the soul, one can therefore easily deduce the advantages that are opposed to them, and which are found in their forgetfulness and deprivation. The first of these advantages consists in the tranquility and inner peace enjoyed by the soul delivered from the agitation and disturbance stirred up by the thoughts and knowledge of memory; and moreover this inner peace sustains the purity of conscience and of heart. This state admirably disposes the soul to the acquisition of human wisdom, divine wisdom, and the practice of all the virtues.

By the second advantage, the soul finds itself freed from a multitude of suggestions, temptations, and impressions which the enemy insinuates into it by means of thoughts and images, in order to make it fall at least into many imperfections, and often even into actual sins, according to this word of David: All their thoughts and all their words have been filled with malice. Consequently, if one renounces these thoughts, the demon will lose the power to torment the mind.

Through forgetfulness and the absolute stripping away of all sensible things, the soul possesses the third advantage. It is an excellent disposition to receive the impulses of the Holy Spirit who, according to the word of the Wise Man, withdraws from thoughts that are little in conformity with reason. Even if one were to reap from this detachment no other profit than deliverance from inner pains and disturbances, this would already be a real gain. Moreover, the sufferings and agitations caused by adversities are far from bringing the slightest relief; on the contrary, they aggravate them and in addition harm the soul itself. David says in this sense: Surely man passes like an image, and it is in vain that he allows himself to be troubled.

Even if the world were to collapse, and all things were to occur contrary to our desires, it is quite useless to be anxious, since no good results from it. Agitation brings no remedy to unfortunate events, but adds one more evil to them. Evenness and serenity of temper not only enrich the soul with the most precious gifts, but are also the surest means of appreciating adversities at their true value and of applying to them the appropriate remedy.

Solomon had the double experience of these advantages and these disadvantages when he said: I have recognized that there is nothing better than to rejoice and to do good during one’s life. By this he makes us understand that in all circumstances, even very distressing ones, we must rather rejoice than afflict ourselves, so as not to lose the greatest of goods, that is to say, tranquility and rest of mind, bearing reverses as well as prosperities with the same peace.

The spiritual man would never lose this inner calm if he applied himself, on the one hand, to forgetting all knowledge and to taking no account of his personal thoughts, and if, on the other, he deprived himself, insofar as his duties permit, of hearing, seeing the world, and communicating with it. Human nature is so easily led astray that, despite a long and fervent practice of self-denial, it will scarcely be able to avoid the pitfalls of memory, so apt to make one lose peace and to cast trouble and anxiety into the mind. Jeremiah expresses himself thus on this subject: I will recall all these things in my memory, and my soul will faint with sorrow.