Memory and creativity

8 October 2025. Published by Benoît Labourdette.
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How does the creation of stories transform arbitrary sequences of numbers into lasting memories? An empirical exploration of the links between imagination and memory.

Imagination as the architect of memory

In my repeated attempts to memorize numerical sequences, I have gradually discovered a singular phenomenon: my retention capacity improves proportionally to the narrative richness I manage to weave around the numbers. This observation echoes Eleanor Maguire’s work on professional mnemonists, which reveals increased activation of the right hippocampus when using narrative and spatial strategies (Maguire et al., 2003, Neuropsychologia). Memory champions do not possess a structurally different brain; they simply make better use of the creative mechanisms of mnemonic encoding.

When I stumble on a particularly resistant sequence, it is not my memory that fails, but my imagination that finds itself momentarily stalled. This difficulty in generating associations reveals that memorization is not a passive storage process, but an act of active creation. Cognitive neuroscience confirms this intuition: effective encoding depends on what Fergus Craik and Robert Lockhart (1972) called “depth of processing” - the more rich semantic connections we create, the more durable the memory will be.

My personal discovery resonates with the concept of “chunking” theorized by George Miller as early as 1956, but it goes beyond: it is not simply about grouping elements, but about breathing narrative life into them that transforms the arbitrary into the necessary.

The logic of creative evidence

What I call “evidence” in my narrative constructions corresponds to what cognitive psychologists call “semantic congruence.” When I invent a story to remember a sequence of numbers, it must possess an internal coherence that makes it immediately graspable to my mind, evident, each thing linking almost automatically to another. This evidence does not obey the rules of Aristotelian logic; it rather follows what Daniel Kahneman describes as the paths of “system 1” - those rapid, intuitive, sometimes illogical but deeply anchored associations in our cognitive architecture (Kahneman, 2011, Thinking, Fast and Slow).

Endel Tulving’s research on episodic memory illuminates this phenomenon: we better remember what is inscribed in a rich and personal context. My created stories function as “elaborated retrieval cues.” That is, the richer the story is in sensory, emotional, or surreal details, the more potential access paths to the memory it creates. It is precisely this multiplicity of access paths that makes retrieval so easy afterwards.

I also observe that this creative evidence operates according to principles similar to those I apply in film, visual arts, or music creation workshops with time constraints, so that participants don’t burden themselves with perfectionist brakes, but create immediately: the spontaneous connection of disparate elements generates associations that, once established, seem evident. This observation echoes Arthur Koestler’s work on creative bisociation, that moment when two habitually separate thought matrices meet to produce a new and evident understanding.

The paradox of the creative forgetting

The most intriguing phenomenon I have observed concerns the disappearance of the narrative scaffolding once memorization is accomplished. After encoding a sequence of numbers thanks to an elaborate story, I notice that the numbers come back to me spontaneously, without my needing to consciously summon the initial narrative. This personal observation finds an echo in Larry Jacoby’s work on “implicit memory”: information can be available without our being aware of the context of its acquisition (Jacoby & Dallas, 1981).

This process evokes what neuroscience researchers call “systemic consolidation”: over time, memories gradually become independent of the hippocampus that orchestrated their initial formation. My creative stories act as temporary scaffolding that, once their work is accomplished, can be dismantled without the memory structure collapsing. Suzanne Corkin, in her studies on patient H.M., showed how certain forms of learning can persist even in the absence of conscious episodic memory (Corkin, 2013).

This direct, quasi-automatic accessibility suggests that the initial creative act has produced a mnemonic trace that transcends its own narrative genesis. It is as if imagination had served as a catalyst for a cognitive chemical reaction, present in the final product without being incorporated into it.

Towards an experiential epistemology of memory

My personal experimentation raises questions that go beyond the framework of individual anecdote. If creativity is indeed the fundamental engine of memorization, this implies a revision of our understanding of memory as simple “storage.” Recent work by Donna Rose Addis on the brain’s “default network” shows that the same brain regions are activated during memory recall and during the imagination of future events (Addis et al., 2007, Neuropsychologia).

This neuronal convergence between memory and imagination is not fortuitous: it reveals that our brain is fundamentally a machine for creating narrative coherences, whether these narratives concern the past, present, or future. My use of random number sequences as fiction generators inadvertently joins the practices of surrealists or Oulipo, who used constraint as a creative engine.

I wonder if this creative approach to memorization, which I developed empirically and intuitively, could not enrich current pedagogical methods. Robert Bjork’s research on “desirable difficulties” suggests that the creative effort required to generate these stories could paradoxically strengthen the long-term mnemonic trace. My personal experience seems to confirm this hypothesis: the more intense the initial creative effort, the more robust and accessible the memory becomes.

Creative indexing as an organizing principle

This personal exploration leads me to conceptualize what I would call “creative indexing”, a principle according to which our memory is not a warehouse but a dynamic network where each element is made accessible by the narrative and imaginative links we have woven around it. This indexing remains underlying, invisible, but it fundamentally structures our ability to retrieve information.

My observations converge with contemporary theories of embodied and extended cognition, which consider memory not as an isolated function but as a distributed process involving perception, emotion, and imagination. The confrontation between my empirical experience and scientific literature reveals that what I discovered through practice, the fundamental role of creativity in memorization, is both documented in its broad strokes and still open to exploration in its specific and personal manifestations.

Truth, objectivity and the construction of meaning

Truth is never given but always constructed, shaped by our perceptions, our interests and the powers that define what can be said and thought. The objectivity of facts reveals itself as illusory as soon as we examine how power and media manufacture reality, transforming lexical choices - pandemic rather than epidemic - into worldviews. Expert discourses that claim to objectively describe the world are simulacra that lead to immobilism, denying the subjectivity that is nevertheless the condition of all transformative engagement. Faced with unique and reassuring explanations, presence opens to multiple explanations and founds critical thinking. The veridist religion of certain researchers, who believe they hold absolute truth while obscuring disturbing questions, reveals how knowledge can become dogma. Between simplism and nuance, between certainty and complexity, authentic thought embraces paradoxes and recognizes the partiality of every point of view. The feeling of reason, this external support that reassures us, can lead us to dehumanize the other in the name of our supposed rationality. Understanding that all truth is necessarily complex, partial and linked to our experience of the world does not lead to relativism but to an epistemology of presence where knowledge emerges from our conscious grounding in reality rather than from our illusory overview.


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