1. Memory was created for remembering GOD & the operations He has in Himself & in creatures. And its method of recall depends on following the purpose for which it was created, because this purpose gives it Duration. But when it goes against this purpose, its method is perverted to a contrary end, & turns into a way of forgetting things. Therefore, whoever desires to remember the beings he wants, must follow the purpose for which memory was created.
2. There are nine species of objects to remember, namely: GOD, Angels, the Firmament, the rational Soul, the Imagination, the Senses, Vegetation, Elementation, & the Instruments of natural & artificial beings. Hence, if you want to remember things, then consider these nine species of objects to remember; because the things you want to remember can exist in any of them according to the Contrariety or Concordance & the Duration of remembering.
1. There must be a real object to remember, considered in its existence & action; & its existence & action considered according to the concordant or contrary activities of its inner & outer operations and according to their Duration. And these operations are considered in accordance with the principles & the species of the Rules of this Science. From these considerations, the intellect retrieves the species man wants to recall & which he had previously stored in his Memory.
2. For remembering imaginary things, your eyes should be closed so that no externally visible species can impede your recollection. And your head should be bowed down, placing Memory above the Intellect, so that the Intellect, in its ascending vapors, receives the species it had stored in Memory. And your voice & sense of touch should be still so that the senses do not impede recollection. And the same applies to taste, as it blocks recall on account of undigested food, raw vapors & congested places. And my Son, if you still cannot remember your desired object in this way, then open your eyes, & go from place to place, & look at various things, & hear conversations about many things, & touch many things, & smell many things. However, you don't want to eat or drink too much; & afterward you should return to your initial position, as described above. Namely: close your eyes &c.; & recall the things you saw & heard & touched: & if you can make your recollection last for a long time without any impediment, your intellect should be able to retrieve, in these new species, the species you initially wanted to remember.
1. To follow the natural way of remembering, you should recall general beings by reason of intellectuality or sensuality. And to recall the species you want from these Generalities, you should touch upon them with the Principles & Rules of this Science, & prolong this contact in a durable Concordance with them, & remove Contrariety from their midst; because the Generality of recollection lies in this Concordance & Contrariety.
2. Recalling the Species of natural & artificial beings in their Concordance & Contrariety, & their first & second intentions; & recalling things according to the species of transcendent points, & according to the natural relation between power & object, & the way justice & order can naturally last without contradiction among beings, is a specific way of recalling the individual imaginary objects that you, my Son, wish to recall.
1. Remembering Motion & its natural way of bringing species from potentiality into act, is a rule for recalling the beings you desire to recall. For in this natural motion, there is a potential artificial motion which will enable you, my Son, to remember whatever you desire, if you know how to prolong the Duration of this motion in your understanding without any conflict between your remembering & understanding.
2. Remembering requires that you remember motion issuing from the Mover & Mobile, & find out how this motion naturally lasts, & what things naturally oppose this motion. Remembering motion in this way is a means for you to set up a movement whereby the intellect retrieves species it had previously stored in memory, & the things you want to remember will appear in these species.
1. If you want to remember, you should know how to recall beings as Units, for these units represent the unity of what you want to remember. And the intellect receives this representation with the likeness of unity, by persevering in its consideration of things that are in Concordance with this likeness & in Opposition to it, clarified by Difference which indicates that one unit is not another.
2. For remembering, you should recall the plurality of beings in which Difference appears so as to clarify & illuminate them with itself. And this light lasts as long as the intellect continues to survey the Concordance & contrariety of many things which are either separate from one another, or joined together in one substance composed of them. And this investigation of plurality is done by mixing the Principles of this Science with the mixture of the Rules.
1. The recallabilities of beings endure in species abstracted from Concrete
things; for in these Abstractions, the intellect first accepts its universal
objects, depures them & then descends from them to concrete particulars which are
of the essence of the universal objects. And in this kind of investigation, the
intellect needs Memory to give it back the species it had committed to it, & Memory gives them back through the very same mode as the one with which the intellect inquires after them. Therefore, this Art requires that there be no Contrariety between the two powers, which means that you must follow the natural Concordance between them.
2. If you want to remember things, you should align the powers of your soul toward the things you want to remember, & consider the essential & accidental concrete parts in these powers. For instance, the essential concrete parts of Memory are the recaller, recallable & recalling. Now the recallable object that you, my Son, want to recall, is an accidental concrete part of Memory, and it can be recalled in Memory's essential recaller, recallable & recalling, by sustaining the Duration of Concordance between internal and external concrete parts. And the same applies to the intellective, intelligible & understanding.
1. My Son, if there are things that you cannot remember even though you want to, then you should know how to recall the Intensities of the beings that are close to the things you want to remember. And make your recalling of these objectified intensities endure with Concordance between one intensity & another, or with Contrariety between them, because with these intensities, you can arrive at the things you want to remember.
2. In order to remember, you should compose the Flowers of this Tree with one another, & multiply this composition with the Principles & Rules; so that the things you want to recall show up in the Extensity of this composition. And they emerge as ignorance is expelled by the Concordance of this Extensity with the human intellect. "And it is good to avoid eating & drinking too many moist & warm things, because they naturally impede the act of recalling."
1. My Son, if you want to recall something, you should know how to remember the end for which you want to recall it, & reproduce this end in several Likenesses of things either similar or dissimilar to this end. And make your intellect persevere at length in this discourse, for in this duration, the Likenesses of the things you want to recall will come to you.
2. My Son, if you cannot recall something by using the Likenesses of the end for which you want to recall it, then recall the Unlikenesses of that end, & use them to investigate the things you want to recall; & place Contrariety between these Unlikenesses & others; & make this Contrariety last in your remembering, understanding and hating.
1. If you, my Son, want to recall things, then consider the natural process through which memory generates its recalling, the intellect generates its understanding, & the will generates its willing. And you should know how to nurture your imagination for imagining, your senses for sensing things, & your vegetative power for vegetating. Now these things are necessary for generating recall, & for receiving the significations of the beings on which the Generation of recalling feeds & lives & endures without Contrariety among them.
2. To investigate the natural processes that lead to the corruption of memory, amounts to investigating the natural process whereby man knows how to recall things. Memory is corrupted by excessive recalling, or too much loving & hating, or by too little recalling, or too little loving & hating. And its conservation & Duration consist in an abundant understanding of true things by necessary reasons. The Corruption of Memory also consists in a lack of understanding; or in positivistic approach to things whereby the intellect does not understand them through necessary reasons, and consequently has no natural way to store such species in memory, nor does the memory have any natural way to restore them to the intellect. Know, my Son, that these are Rules for recalling things, & if you know how to understand them, you will have a method & an Art for recalling many things.