A Quote by Deepak Chopra
Memory is useful because it gives us a sense of continuity. But memory is also imprisoning because it conditions us in predictable ways.
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Memory is a dead thing. Memory is not truth and cannot ever be, because truth is always alive, truth is life; memory is persistence of that which is no more. It is living in ghost world, but it contains us, it is our prison. In fact it is us. Memory creates the knot, the complex called the I and the ego
But pain may be a gift to us. Remember, after all, that pain is one of the ways we register in memory the things that vanish, that are taken away. We fix them in our minds forever by yearning, by pain, by crying out. Pain, the pain that seems unbearable at the time, is memory's first imprinting step, the cornerstone of the temple we erect inside us in memory of the dead. Pain is part of memory, and memory is a God-given gift.
To encounter Christ is to touch reality and experience transcendence. He gives us a sense of self-worth or personal significance, because He assures us of God's love for us. He sets us free from guilt because He died for us and from paralyzing fear because He reigns. He gives meaning to marriage and home, work and leisure, personhood and citizenship.
We live with such easy assumptions, don't we? For instance, that memory equals events plus time. But it's all much odder than this. Who was it said that memory is what we thought we'd forgotten? And it ought to be obvious to us that time doesn't act as a fixative, rather as a solvent. But it's not convenient--- it's not useful--- to believe this; it doesn't help us get on with our lives; so we ignore it.
I have a good memory. But I would be interested in memory even if I had a bad memory, because I believe that memory is our soul. If we lose our memory completely, we are without a soul.
Memory weaves and traps us at the same time according to a scheme in which we do not participate: we should never speak of our memory, for it is anything but ours; it works on its own terms, it assists us while deceiving us or perhaps deceives up to assist us.
I think the relationship between memory and time is a very deep and tricky one, to tell you the truth. I don't consider memory another sense. I do consider memory that which allows us to think that time flows.
The semanticists are exactly wrong in regarding language as an obstruction or series of pitfalls. Language, on the contrary, appears as a great storehouse of universal memory, or it may be said to serve as a net, not imprisoning us but supporting us and aiding us to get at a meaning beyond present meaning through the very fact that it embodies others' experiences.
We have everywhere an absence of memory. Architects sometimes talk of building with context and continuity in mind, religious leaders call it tradition, social workers say it's a sense of community, but it is memory we have banished from our cities. We have speed and power, but no place. Travel, but no destination. Convenience, but no ease.
Loss brings pain. Yes. But pain triggers memory. And memory is a kind of new birth, within each of us. And it is that new birth after long pain, that resurrection - in memory - that, to our surprise, perhaps, comforts us.
Because God loves us, he gives us the freedom to make choices. That's good news if we choose wisely. But it also gives us the capacity to sin.
Advent's intention is to awaken the most profound and basic emotional memory within us, namely, the memory of the God who became a child. This is a healing memory; it brings hope. The purpose of the Church's year is continually to rehearse her great history of memories, to awaken the heart's memory so that it can discern the star of hope.
RAM: This gives guys a way of deciding whose computer has the biggest, studliest memory. That's important, because the more memory a computer has, the faster it can produce error messages.
If genetic memory or racial memory persists, is it possible that individual memory also exists from previous lives?
[I]n my country, when they would say a man has no sense, they say, such an one has no memory; and when I complain of the defect of mine, they do not believe me, and reprove me, as though I accused myself for a fool: not discerning the difference betwixt memory and understanding, which is to make matters still worse for me. But they do me wrong; for experience, rather, daily shows us, on the contrary, that a strong memory is commonly coupled with infirm judgment.
'Memory.' 'Race.' 'Murder.' That's what they say about me. I am an elegiac poet. I have some historical questions, and I'm grappling with ways to make sense of history; why it still haunts us in our most intimate relationships with each other, but also in our political decisions.
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