Memory

I once sent a camera to a client, with a request that she keep a visual diary of her newly completed house. For a number of months she duly sent me one photograph a day, of whatever caught her attention, and it was fascinating seeing the spaces from her point of view.

In part it’s simply about amassing the archive, but it’s also about understanding the implications of every design decision and bringing this knowledge to bear on new projects. You have to keep pushing the learning process.

As the piece evolves, you try to protect those original, effusive sentences.
Only to realize, at last, that what you’re writing won’t come together until they’ve been removed or revised.

What were you trying to protect?
The memory of the excitement you felt when those words “came to you.”
(Where did they “come” from?)
You were protecting the memory
of the excitement of really concentrating,
of paying close attention to your thoughts and, perhaps, your sentences,
the excitement of feeling the galvanic link between language and thought.

Thermal information is not differentiated in our memory; rather it is retained as a quality, or underlying tone, associated with the whole experience of the place. It contributes to our sense of the particular personality, or spirit, that we identify with that place. In remembering the spirit of a place, we can anticipate that if we return, we will have the same sense of comfort or relaxation as before.

There is an Arabic saying that the soul travels at the pace of a camel. While most of our self is led by the strict demands of timetables and diaries, our soul, the seat of the heart, trails nostalgically behind, burdened by the weight of memory. If every love affair adds a certain weight to the camel’s load, then we can expect the soul to slow according to the significance of love’s burden.

The diary provides the mental infrastructure that stimulates the mind to remember.

Journals are memory prompts and perhaps capture exquisite (and not so exquisite) moments of experience.

Looking back at my notebooks now, the information seems fairly sketchy, often abbreviated, and fairly uninformative. The purpose was merely to serve as a reminder for when, that evening, I would write up my notes in a proper field book.

The bloodless ghosts of memory.

My recall is a damn sight short of total. It’s so unreliable that I sometimes think I’m trying to prove something by it. But what would I be proving? Especially since inexactness is not exactly the sort of thing you can prove with any accuracy.

Anyway—or rather, that being the case—my memory can be impressively iffy. I get things the wrong way around, fabrication filters into fact, sometimes my own eyewitness account interchanges with somebody else’s. At which point, can you even call it memory any more?

A complex structure is a result of, and to a large extent a record of, its past. Though a proton and an electron may, as a pair, be able to spring full-panoplied from the head of Jove, more complex things cannot, or at least do not.

Everything complicated must have had a history, and its internal structural features arise from its history and provide a specific record of it. One might call these structural details of memory “funeous,” after the unfortunate character in Borge’s story “Funes the Memorious” who remembered everything.

We tend to think of our memory as a cerebral capacity, but the act of memorizing engages our entire body. Remembering is not solely a mental even; it is also an act of embodiment and bodily projection. Memories are not only hidden in the electrochemical processes of the brain; they are also stored in our skeletons, muscles, senses, and skin.

The Ise Shrines at Naiku and Geku, near Nagoya, highly refined idealizations of ancient agricultural storehouses, have been rebuilt at least sixty-one times since first being established. The entire twenty-year building cycle is a continuous, precisely defined ritual. The result is unlike any religious structure in the world, one that is always new, and at the same time over a millenium old.

Memory and fantasy are related, as are recollection and imagination; one who cannot remember also cannot imagine, as memory is the very soil of imagination.

Benjamin: It’s like there’s this whole life I had, but I can’t remember what it was.

Of course, thanks to the house, a great many of our memories are housed, and if the house is a bit elaborate, if it has a cellar and a garret, nooks and corridors, our memories have refuges that are all the more clearly delineated. All our lives we come back to them in our daydreams.

What would be the use, for instance, in giving the plan of the room that was really my room, in describing the little room at the end of the garret, in saying that from the window, across the indentations of the roofs, one could see the hill. I alone, in my memories of another century, can open the deep cupboard that still retains for me alone that unique odor, the odor of raisins drying on a wicker tray. The odor of raisins! It is an odor that is beyond description, one that it takes a lot of imagination to smell. But I’ve already said too much. If I said more, the reader, back in his own room, would not open that unique wardrobe, with its unique smell, which is the signature of intimacy.

It would be easy to impose on the office a whole welter of detail, explanation, and background that was actually gleaned only later and not part of my arrival and dazed scurrying about with the Iranian Crisis at all. Which is a quirk of temporal memory—one tends to fill in gaps with data acquired only later, sort of the same way the brain automatically works to fill in the visual gap caused by the optical cord’s exit through the back of the retina.