Best 1492 quotes in «memory quotes» category

The unreality of the past weeks lifted like a fog, but its residue remained. All of the past is like that, but most especially the parts that are out of the ordinary.

The very idea of a library for me is bound to my mother and father and includes the history of my own metamorphosis through books, fictions that are no less part of me than much of my own history.

The vivid memory of the woods had blossomed into a visceral longing for the Ridge, so immediate that I felt the ghost of my vanished house rise around me, a cold mountain wind thrumming past its walls, and thought that, if I reached down, I could feel Adso's soft gray fur under my fingers. I swallowed, hard.

The wave of memory had submerged me for a whole minute, while I'd just sat staring and let it all come flooding back.

The weapon of memory, turned on the self, is an apocalyptic sword.

The way you remember or dream about your loved ones - the ones who are gone - you can't stop their endings from jumping ahead of the rest of their stories. You don't get to choose the chronology of what you dream, or the order of events in which you remember someone. In your mind - in your dreams, in your memories - sometimes the story begins with the epilogue.

The way we can replenish our memories is to look back at textual information that we have either written or read before. If that method is accomplished, we can comprehend and complete tasks that require us to use more critical thinking.

The whole composition reminds him of something he once had and that he isn't sure if he misses. He does and he doesn't at the same time. It is less the melancholy memory of an abscence and more the comforting evidence that it exists and is still part of the world.

The whole thing was so intense, so full of hurt that when I look back at it I squint. I want it forgotten.

The wind considers how trauma is - in essence - just a memory that violates previous memories too barbarically, an event that devastatingly conflicts against everything else one knows.

The will not to believe. It is simple human nature. When the mind cannot grasp or face up to a horrible fact it turns away, as though refusing credence will conjure away the reality.

The world changes too fast. You take your eyes off something that's always been there, and the next minute it's just a memory.

The worms do not take heed of caste and rank when they feast on our ashes," the Raja said. "Your subjects will not remember you. They will not remember the shade of your eyes, the colors you favored, or the beauty of your wives. They will only remember your impression upon their hearts and whether you filled them with glee or grief. That is your immortality.

They, like me, like all of us, had, once upon a time, in a past so far away it seemed like heaven, caught by chance a glimpse of an inner essence, only to forget what it was. It was this lost memory that pained us, reduced us to ruins, though still we struggled to be ourselves.

The young man only looks to the future because he has lived little; the old man looks to the past because he has little left to live.

Things as they appear every day and as they are engraved in our memory, facts and occurrences as they are perceived by senses, create an intricate labyrinth in the mind. The way how things are experienced in our environment and how they react in the arsenal of our imagination, creates a torrent of inspiring ideas that flood the speedy highways of our brains. ( " Labyrinth of the mind " )

. . . things whose perishing had been arrested by their power to make her love them.

This empty shell holds nothing but the echoes of what was.

This is how memory works: not as a transcription but as an attempt—as an essay is an attempt . . . to locate meaning between the irretrievable then and the equally unfathomable now.

This evening, which I have tried to spirit away, is a strange burden to me. While time moves on, while the day will soon end and I already wish it gone, there are men who have entrusted all their hopes to it, all their love and their last efforts. There are dying men or others who are waiting for a debt to come due, who wish that tomorrow would never come. There are others for whom the day will break like a pang of remorse; and others who are tired, for whom the night will never be long enough to give them the rest that they need. And I - who have lost my day - what right do I have to wish that tomorrow comes?

This is the nature of sorrow; often it fades with time, but once in a while it remains lodged below the surface of things, a stubborn thorn beneath a fingernail, making itself felt every time you brush against it. (How well I knew this, for random events would startle me into the memory of a pair of ancient eyes.)

This is a beautiful life, waiting to be lived, waiting to be experienced. Your memories are waiting for you to get up and make them. Make memories of your time now.

This I have known, and these have come again With echoing happiness in heart and brain; Time standing still, surrendering to me Beauty that otherwise would cease to be. - Time Stands

This is my eternal obligation — to be a guardian of memory.

This is only a record of broken and apparently unrelated memories, some of them as distinct and sequent as brilliant beads upon a thread, others remote and strange, having the character of crimson dreams with interspaces blank and black -- witch-fires glowing still and red in a great desolation.

…this is the problem with photographs. After a while, you can’t remember if you’re recalling the actual memory or the memory of the photograph. Or perhaps the photograph is the only reason you remember that moment. (p.85)

This landscape is animate: it moves, transposes, builds, proceeds, shifts, always going on, never coming back, and one can only retain it in vignettes, impressions caught in a flash, flipped through in succession, leaving a richness of images imprinted on a sunburned retina.

This last isn't something I actually saw, but what you end up remembering isn't always the same as what you have witnessed.

This was both startling and comforting, and when the eye combined these separate things into a unity so strange, past all disjoining, one was curiously reminded of something, transposed into some mode that lay beyond convention far back in childhood, and the unsolved riddle was like a sign that had emerged from the sea of memory.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

This was the kind of romantic moment any man, dead or alive, would remember forever. A thread of magic that would become stitched inside of a freeze frame of memory.

This was when the aging smokestacks atop the monumental factories began to shut off one by one. There were still plenty left running to keep the air over Detroit filled with that choking industrial aptitude, but you were never far from a hollowed-out factory, massive steel tubes on the roofs pointing up toward the sky with nothing left inside but dust and cobwebs. These giant pillars of concrete and metal now jutted high like extended index fingers from broken and casted hands, pointing toward something they would never touch.

Those moments when we learn that mothers rage and fathers kill, that friends betray and authority is fallible, or that our own blank, innocent ignorance can destroy the pure, the good, and the loved are moments the very memory of which constitutes the beginning of a strategy to live in a world where such horrors exist.

This is the postmodern desert inhabited by people who are, in effect, consuming themselves in the form of images and abstractions through which their desires, sense of identity, and memories are replicated and then sold back to them as products

This is the story I am working on. But it isn't complete as I don't have the right way to begin. I sit on the crosshouse floor and look at the objects. I see different ways they could be put together and the way the story changes over time. The objects fall into their groupings and they talk to each other in different fashions depending on where they're put and at first it makes me panic. I put the memories together again and again in their different patterns and try to understand which is the correct way. Then at last I see that there isn't one. I see that if I am lucky and do it right, the story will not ever come together in one final meaning. Because there is not yet any end.

[T]his jealousy gave him, if anything, an agreeable chill, as, to the sad Parisian who is leaving Venice behind him to return to France, a last mosquito proves that Italy and summer are still not too remote. But, as a rule, with this particular period of his life from which he was emerging, when he made an effort, if not to remain in it, at least to obtain a clear view of it while he still could, he discovered that already it was too late; he would have liked to glimpse, as though it were a landscape that was about to disappear, that love from which he had departed; but it was so difficult to enter into a state of duality and to present to oneself the lifelike spectacle of a feeling one has ceased to possess, that very soon, the clouds gathering in his brain, he could see nothing at all, abandoned the attempt, took the glasses from his nose and wiped them; and he told himself that he would do better to rest for a little, that there would be time enough later on, and settled back into his corner with the incuriosity, the torpor of the drowsy sleeper in the railway-carriage that is drawing him, he feels, faster and faster out of the country in which he has lived for so long and which he had vowed not to allow to slip away from him without looking out to bid it a last farewell.

This play is dedicated to the memory of Clarence Darrow, The Great Defender, whose mental frontiers were the four corners of the sky.

This seems to have been St. Augustine's very notion of "memory," not just nostalgia for some past moment, but connecting past, present, and future in one complete contemplative knowing.

This seems to me absolutely one of the quintessential things about the human condition. It’s what actually distinguishes man from any other animal: living with those who have lived and the companionship of those who are no longer alive. Not necessarily the people that one knew personally, I mean the people perhaps whom one only knows by what they did, or what they left behind, this question of the company of the past, that’s what interests me, and archives are a kind of site in the sense of like an archaeological site.

This time of year, the purple blooms were busy with life- not just the bees, but butterflies and ladybugs, skippers and emerald-toned beetles, flitting hummingbirds and sapphire dragonflies. The sun-warmed sweet haze of the blossoms filled the air. "When I was a kid," said Isabel, "I used to capture butterflies, but I was afraid of the bees. I'm getting over that, though." The bees softly rose and hovered over the flowers, their steady hum oddly soothing. The quiet buzzing was the soundtrack of her girlhood summers. Even now, she could close her eyes and remember her walks with Bubbie, and how they would net a monarch or swallowtail butterfly, studying the creature in a big clear jar before setting it free again. They always set them free. As she watched the activity in the hedge, a memory floated up from the past- Bubbie, gently explaining to Isabel why they needed to open the jar. "No creature should ever be trapped against its will," she used to say. "It will ruin itself, just trying to escape." As a survivor of a concentration camp, Bubbie only ever spoke of the experience in the most oblique of terms.

This woman had no idea who I was. She has no idea I was once a smoker, was thrown out of boarding school twice and a certified rebel with strong opinions. To her, I was new, fresh, immaculate to the bone. This was all strangely wonderful.

Those faces on Main Street shaded by wide straw hats are surrounded in my child-memory by hardware and ploughs, seed bags and bales of cotton, the smell of guano and mule lots, hot sun on sidewalks and lovely white ladies with sweet childlike voices and smooth childlike faces, and Old gardens of boxwood and camellias, and fields endlessly curving around my small world. I know now that the bitterness, the cruel sensual lips, the quick fears in hard eyes, the sashshaying buttocks of brown girls, the thin childish voices of white women, had a great deal to do with high interest at the bank and low wages in the mills and gullied fields and lynchings and Ku Klux Klan and segregation and sacred womanhood and revivals, and Prohibition. And that no part of this memory can be understood without recalling it all of it.

Three grey women walk with me Fate and Grief and Memory. My fate brought grief; my grief must be With me through Eternity, Such thy power, memory. Three grey women walk with me.

Through dreams and ideas we are seduced to go back to particular places and instances of our past. In the course of the years, these singular moments and spaces of our history very often receive then another color and dimension. Our mind tries however to tame and keep in control the phantoms of times past. If not so, our memory can be subject to an irreversible mutilation. ( "The mutilated memory" )

Through most of human history, our ancestors had children shortly after puberty, just as the members of all nonhuman species do to this day. Whether we like the idea or not, our young ancestors must have been capable of providing for their offspring, defending their families from predators, cooperating with others, and in most other respects functioning fully as adults. If they couldn't function as adults, their young could not have survived, which would have meant the swift demise of the human race. The fact that we're still here suggests that most young people are probably far more capable than we think they are. Somewhere along the line, we lost sight of – and buried – the potential of our teens.

Throughout our emotional odyssey in the unembellished narrative of our life, we may sense many alluring voices that are enticing us into a beguiling, seamless story. Our inner monologue, however, might start raising consequential questions about the scintillation of that story, about our vulnerability during the tempting process and the danger of losing our real self. The question may be asked, whether the lure might enlighten, weaken or destroy our living. While our interior monologue mostly listens to the wisdom of our experience and the guidance of our memory, it may happen that it prefers not to listen. In that event, however, unreason and passion will be calling all the shots. ( “Woman in progress” )

Tick-Tock Tick-Tock Memory The tick tock tick tocks goes the clock The memory in my heart not aged but I am aged, As the tick tock tick tock goes on.

Till the chit is in blissful state, the world does not come in one's remembrance (one forgets the world till that time).

Tigana, let my memory of you be like a blade in my soul.

Time is ungovernable, but grief presents us with a choice: what do we do with the savage energies of bereavement? What do we do with the memory - or in the memory - of the beloved? Some commemorate love with statuary, but behavior, too, is a memorial, as is a well-lived life. In death, there is always the promise of hope. The key is opening, rather than numbing, ourselves to pain. Above all, we must show our children how to celebrate existence in all its beauty, and how to get up after life has knocked us down, time and again. Half-dead, we stand. And together, we salute love. Because in the end, that's all that matters. How hard we loved, and how hard we tried.