Remembering All of Your Memory

Every memory of yours is a program. These programs run, hopefully onward, but can become disrupted later on, after time has progressed and new experiences are found. The memories are programs because they are based on change with time and they have a tendency to continue. A memory includes a time-frame. It is not a completely spontaneous isolated and instantaneous point in time, but a change in mind-set, instead. These memories, or these patterns of change, are of two varieties. The first is environmental memory, which does not signify the identity or expression of the self. The second is the memory of self-expression, which involves actions that form your manifest identity. The latter of which are programs that one is inclined to give life to, while the former loses relevance with time.

A common response to the idea of one remembering all of one’s memory is the suggestion that it can’t really be done due to the existence of bad memories. This perception of bad memories, however, actually stems from a non-differentiation between memories of the actionable and willing self and the observations of the environment. The former of these two is your true memory. The latter is a weather report.

What you truly would like to remember is everything you chose to do. That is, a living being always wants to remember everything that they had done by their own chosen volition. The bad memories are memories of bad weather or bad conditions, and, interestingly, they can be portrayed as such. By reducing the amplitude and reorganizing these errant memories which present us with unpredictable conditions, we can turn the bad memories into the fleeting patterns of weather. Since they are disorganized, they really aren’t as alive as you are, and they come and go with time.

If you seek to remember every choice of your own — that is, every self-expression of emotions, then you can remember your true memory, which really is the reflection of the self and a reflection of life in general, as well. If you realize that responding to errant emotional influx is half your emotion and half an erratic weather, you can clear up any bad memories you may think you have, more easily.

An interesting thing I believe about the true memory of self-expression is that it is divine, and with it, one is inclined to act in accordance with a long-term and coherent understanding of self-being, which leads one towards goodness.

It’s a shame that the weather has been bad for some people — even fatal to many. Nonetheless, the weather is far less important than who you truly are, so as you continue, you increasingly remember your true self’s memory and your understanding of the weather of the psyche increasingly gains in depth with the memory found in experience.

It is, perhaps, an important practice to seek to find a continuous memory of one’s existence. Entertaining the notion of past lives, perhaps one could even remember more. In the end, your memory is like a pallet of varying dimension. While color is a type of dimension, so is time, and so are the emotions behind the memories. It is all composable of emotions and with more memory, a person’s pallet gains in color, depth, and meaning. Perhaps, after enough lives, one would have had enough new memories, having had all the possible memories one could ever have needed, and one can use these memories to paint a new experience (and eventually have all of the desired experiences).

Regardless, it can be beneficial to try and remember every choice and willing self-expression of yours. Everything that bears your true name on it. Everything that brings life to you is related to your self-expression.

It may be true that all evil is simply cognitive weather phenomena. With enough intelligence moving around, something mildly erratic is not unlikely to arise, especially if the environment has a materialistic bias. In this case, if one could separate the weather from true personal choice, then one could find a peaceful world. Plagued with the perception of bad memory, particularly in the face of good intention, one may find this world a bit tumultuous.

Separating the memory of the self from the memory of the environment allows you to understand yourself in its complete totality. This is actually infeasible if you allow environmental memory into your personal memory. If there is something in one’s memory that doesn’t represent one’s expression or response, one tends to look away from it, especially if it is off-putting. With this tendency to look away from the self, due to mixed memories of self and environment, actually perceiving the self is impossible.

By cleaning your memory of what was actually the environment, and remembering specifically what was you, yourself — remembering specifically the emotional expression of specifically your self, and not the exterior world — then you can see yourself as completely visible. There are aspects and conditions presented by the environment, time-context, and the general weather of everything that may be really displeasing to you. You yourself, however, have always chosen to do the things that you chose to do, quite obviously. It is because of this that all of those memories are good memories, and it is because of this that you can remember your entire life, and possibly even more lives, in a light that is completely appealing to yourself. It may not always be the prettiest; it may not always be the most gangster, either. Your memory utilizes a wide variety of emotional decisions to generate a very unique being of life (even if you are just a printer, may your spirit make it to understanding one day!).

What all of these truthful memories do, when all remembered in a continuous remembrance, is they form a cognitive machine. This is found in intuition (which really, when organized, is simply a simpler and more fluid emotional structure than the segmented threshold of vocabulary chooses to entertain), and it is also found in mental cognition, as well, as each of these memories performs a function related to the action of being alive. Each of these memories is a form of well-being for the individual, and ideally, one should have all of these memories functioning together.

Considering this is generally a lot of memory to simultaneously entertain, the idea of cognitive coherence and incoherence can help us understand what the most truthful memory and what the healthiest memory systems are. In the end, it all forms one unified memory machine. It’s important to remember that memory occurs with time. A simple pressure is remembered by a desire to change state and the process of the increase of the influence of pressure (this is excluding the possibility of memory lapses or other uncontrolled behavior).

While there may not be only one possible way to organize one’s memories into a machine, not every way is possible. It is possible that there are several points of cognitive and emotional coherence to chose from, and ultimately this selection is a memory that represents who one naturally is (which, contrarily and ultimately signifies that there is only one cognitive coherence, although that is a matter of terminology).

There is the idea that everyone is naturally good, but the weather turns some evil. If we could remove the weather, as mentioned earlier, we could possibly see a world full of life. Perhaps that’s the inviting call of new psychological air conditioning technology.

Seeking to remember all of the memory of the self is a rather novel approach to life that seems promising. If one can separate external influences from their true nature, and simply remember their emotional responses to different emotional conditions, one can utilize all of these memories simultaneously in a satisfied and very living cognitive and emotional machine. One has to be sure to find a singular stable bias of coherence — where all memories that one keeps matches their vision of their self, perfectly. Only when all of the memories carry this characteristic bias that represents the truth of one’s self, then these memories can amalgamate in a living and hopefully nice manner, to form a what should be a happy person, animal, computer, etc. ūüôā

Maybe all memories are good memories, in truth, and perceptual skew due to environmental damage makes them look bad. In this case, a memory formed in damage is actually a bad memory, but the memory itself, which transcends the perceiver, is technically a good memory, if it could be seen accurately. This essentially means that damage to one’s being, psyche, or brain can actually distort the information associated with a memory. If we are to be aware that all things may be possibly made of emotions, then any emotional combination can be represented with dignity and care, but with a damaged perceiver and interpreter, these memories also become damaged and characteristically bad.

The primary damage that appears to be caused is the confusion of environment and self. Again, it makes it impossible to fully understand oneself if the self is being confused with the environment. Once what is cognitive weather and what is self-desire are separated, the confusion caused by regarding the weather as truth can be alleviated. The memory conjured by the self is of a steady and progressively more reliable bias. The confused memory of circumstance and situation often fails to explain the truth of life and desire properly. Without the coherence of the bias of the self, one may have a difficult time keeping alive all of one’s memory — due to a changing perception of the idea of the self.

If one perceives the self as having a changed identity, the entirety of a person’s memory begins to shift. While this can be against one’s true desire, this does not suggest that the past is naturally more correct than the present. As one progresses through a continuous stream of memory, one re-explains the reasonings more and more precisely, each time adjusting the entirety of the memory. The ability to understand the self illuminates one’s memory progressively as one finds greater understanding of the self.

This illumination shifts the memory, so interestingly, one’s memory is technically always changing. That is, the original memories are progressively elaborated upon by later memories, giving clarity to the original memories. In that way, memory becomes clearer over time and past appreciations of memory may be less accurate than present and newer appreciations of memory.

More so, the depth of action behind the original memories are relatively ambiguous compared to the clarity available after many years of elaborations on the self’s identity. That is to say that all of one’s memories, in this regard, always gets better. The past and present memories, according to this ideology, always improve, as the best memory to a person is actually the memory of the person’s true expression and true response. The feeling of being emotionally or cognitively stifled is antithetical to human nature. People are inclined to state their existence in some way. Frequently, one reminds one’s self of one’s own existence, restating one’s identity to their self. This natural process and reminder echoes throughout the psyche. It is, very possibly, the observation of one’s own existence that inclines one to live.

Naturally, there are environmental features which remind us of ourselves. There are things, like perhaps flowers or cars, which elicit an emotional response that reminds of our own identity. Even if it is the favorability (or lack of favorability) of another person, it is because there exists a reminder of the self. To remember one’s entire true memory, as described in this chapter, seems to be what any living being actually desires to remember.

It is not uncommon to separate one’s experienced cognitive weather into good and bad. This practice can be a little deceiving as it’s more difficult to manage, and it provokes the notion of a benevolent weather. Psychic weather, itself, it not inherently good or bad, so it is likely a better practice to consolidate the weather into a singular entity. This is because one may become trusting of certain weather patterns only to find them drastically change later on. The pattern of believing that the weather can possess integrity and true life hinders the ability to appreciate and understand the self.

Therefore, even when good weather strikes, remember that it is still the weather. The weather can change. What is always true is how you desirably respond to the weather. It is therefore helpful to see your memory as simply you and the weather.

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