The garden is as central to the concept of an Islamic home as the hearth is to the European home. It is interesting, then, that the hearth-fire in old traditions has a similar association with the life of the inhabitants of the house.
Commonly, the fire of the hearth was not allowed to go out. It was carefully covered with ashes each night at curfew so that a few selected embers would survive until morning. (In fact, the word "curfew" originated from the French word for cover-the-fire—couvre-feu.) Raglan comments that "the alarm and horror felt if the hearth-fire went out are out of all proportion to the inconvenience caused" by the need to relight it.
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.
Now I sometimes wonder whether the current of utility has not become too strong and whether there would be sufficient opportunity for a full life if the world were emptied of some of the useless things that give it spiritual significance; in other words, whether our conception of what is useful may not have become too narrow to be adequate to the roaming and capricious possibilities of the human spirit.
Watts observes that elements of the natural world – clouds, foam on water, the stars, human beings – are not messes, though the nature of their order remains inscrutable, and Watts doesn’t try to pin down its precise nature. Mess seems to be somehow a property perceptible only in the presence of human artifacts. Is this the result of some kind of aesthetic original sin on the part of humans, uncanny beings severed from the holiness of Nature? I hope not. “Humans are bad” is a boring answer.