第七章：论记忆的第二种领受，即想象的领受，以及超自然知识。
Chapter VII: Which treats or the second kind or apprehension of the memory -- namely, imaginary apprehensions -- and of supernatural knowledge.
虽然在论第一类自然领受时，我们也已经给出了关于想象领受的教导，因为它们同样是自然的；但作出这种区分是合宜的，因为记忆总是喜爱其他形式和知识种类，即关于超自然事物的形式和知识，例如以超自然方式而来的异象、启示、话语和感受。这些事物经过灵魂之后，常会有某种图像、形式、形状或观念印刻在灵魂、记忆或想象中，有时极为鲜明而有力。关于这些图像，也有必要给予劝告，免得记忆为它们所累，而它们妨碍记忆在完全而纯洁的盼望中与神联合。
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. 我说，灵魂为达到那福分，绝不可反思那些可能借超自然方式经过其心灵的清楚而明确的对象，以致在自己里面保存那些事物的形式、形状和知识。因为我们必须始终牢记这一原则：灵魂越留心任何清楚而明确的领受，无论是自然的还是超自然的，就越没有能力和准备进入信心的深渊；在这深渊中，其他一切都被吸收。因为正如已经说过的，凡可由记忆领受的超自然形式或知识种类都不是神；而灵魂为达到神，必须倒空自己里面一切不是神的事物。记忆也必须脱去这一切形式和知识种类，好使自己在盼望中与神联合。因为一切占有都与盼望相反；盼望正如圣保罗所说，是关于尚未占有之事。希伯来书 xi, 1。因此，记忆越使自己无所有，它的盼望就越大；它越有盼望，就越与神联合；因为就神而言，灵魂越盼望，就越获得。它在最完全无所有时，盼望最大；当它完全无所有时，便将在神性联合中保有对神的完全占有。但有许多人不愿剥夺自己在那些形式和概念中由记忆所找到的甘甜和喜乐，因此他们达不到至高的占有和完全的甘甜。因为「你们无论什么人，若不撇下一切所有的，就不能作我的门徒。」圣路加 xiv, 33。
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. Hebrews xi, 1. 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. St. Luke xiv, 33.