1077. On the memory of material matters
While we live [on earth], we do not know there is any other memory than that of material events, because we have not reflected on anything to do with the inward memory; nor on the fact that without an inward memory, we could not possibly reason. Much less have we reflected on a very inward memory, without which a person could never understand what is true and good.
About the memory of material events, and the inward memory, I have spoken several times with spirits, who are in a position to know about the subject better than man. For [the inward memory] can be shown to them, as it can to me, by ocular demonstration when the memory of material matters is so to speak taken away. Then the inward one comes to view, like a very soft, snow-white substance; see elsewhere [856, 862-865]. Moreover, spirits learn from this that they do not possess any memory of material matters, which is like a clinging callus. Nor is that memory allowed to come into use, for many reasons.
This is why spirits have so many privileges beyond what someone on earth has- which they could not possibly have if they spoke from that bodily memory. They speak from the inward memory, but in so doing, seem to themselves to be speaking from none other than their own memory of material things. For they speak using the personal memory belonging to the one they are with, obtaining complete possession of it. This enables them to draw out of the person's memory anything he or she had ever thought or done. See elsewhere [276, 796-797].
1077. CONCERNING THE MEMORY OF PARTICULARS
Whilst man lives, he does not know that there is any other memory than the memory of particulars, because he has not reflected upon those things which are of the interior memory, and that without the interior memory he would never be able to reason; still less has he reflected upon the more interior memory without which he could never understand that which is true and good. I have sometimes spoken with spirits concerning the memory of particulars and the interior memory. They can know this better than man, as it can be demonstrated to their sight, as it was to me. For the memory of particulars can be taken away, as it were, and thus the interior memory be laid open to view in the likeness of a very soft snow-white substance, as shown elsewhere. [See nos. 856, 862-865.] Moreover, from this the spirits know that they do not enjoy any memory of particulars, which is like some callus adhering, nor is it permitted for many reasons that that memory should be used. Hence it is that spirits have so many prerogatives over men, which would never be so if they were to speak from that corporeal memory. But they speak from the interior memory, and it then seems to them as though they spoke from none other than their own memory of particulars. For they speak from man's memory of particulars, and so enter into the possession of the whole of man's memory that they can draw forth from it anything whatever that he has thought and done. See elsewhere, [nos. 267, 796-797.
1077. De memoria particularium
Homo quum vivit, non novit, quod alia memoria detur quam particularium, quia non reflecterat super ea, quae memoriae interioris sunt, et quod absque memoria interiori nusquam posset ratiocinari, minus super memoriam intimiorem, sine qua homo nusquam intelligere potest, quid verum et bonum; de memoria particularium, ac interiori aliquoties cum spiritibus loquutus sum, qui melius quam homo, scire id possunt, nam ad oculum iis monstrari possunt, sicut mihi, nam memoria particularium auferri quasi potest, et sic interior patescit ad visum, instar substantiae niveae mollioris, vide alibi [856, 862-865]; praeterea, exinde sciunt spiritus, quod nulla memoria particularium gaudeant, quae 1
instar calli est, cohaerentis, nec permittitur ut memoria ista in usum veniat, ex pluribus causis; inde tot praerogativae 2
spirituum prae homine, quae nequaquam forent, si ex memoria ista corporea loquerentur, sed [loquuntur] ex interiori, et tunc videntur sibi non aliter ac ex suamet memoria particularium loquantur; nam ex memoria particularium hominis 3
loquuntur, in omnem ejus possessionem ita veniunt, ut expromere possint ex memoria ejus quicquid usquam cogitaverat, et egerat, vide alibi [267, 796-797].
Footnotes:
1. This is how it appears in J.F.I. Tafel's edition; the Manuscript has qui
2. This is how it appears in J.F.I. Tafel's edition; the Manuscript has prorogativae
3. in J.F.I. Tafel's edition hominum