Memory formation happens at the cellular level by altering electrochemical strength of connections at the synapses between neurons. The more often a certain sequence of stimuli travel through the same pathways in the network of neurons, the conductance of the ion-channels on the cell-membranes seem to change and become more facilitated. Since most membrane molecules are constantly getting replaced, such consolidation has to be recorded in more tangible molecular level in the form of new protein-syntheses for a more (beyond a few hours) long-term storage. There is no fixed area of the brain where this more permanent archiving activity goes on. For different sorts of information, skill, association, and recognition different areas seems to be important. But on the whole the hippocampus- a pair of sea-horse shaped structures on the inner surface of the temporal lobe, and the amygdala- an almond shaped smaller structure beneath the basal forebrain, seems to be the most important areas since lesions in them cause severe loss of long-term memories.

'It is possible that the amygdala not only enables sensory events to develop emotional associations but also enables emotions to shape perception and the storage of memories. How does the brain single out significant stimuli from the welter of sensory impressions...The amygdala in its capacity as intermediary between the senses and the emotions, is one structure that could underlie such selective attention (hence learning).'

Pure perception, if there were any such thing, would capture the present. Memory captures the past. The present is lived and acted upon. The past is that which has ceased to act and that on which we cannot act. Since all matter, including cellular or neural-matter has to exist in space, its parts could literally happen in matter, then it should be possible to spread out the past literally in space, which would make it the present! Therefore, while simultaneous sensations can be localized in the nervous system, to localize memories is to reduce them to sensible present images of past events, a reduction which leaves it totally unexplained how and why the mind (or more absurdly, the brain) should 'go back' to the past to grasp what those are images of! Our sensed present may be a state of our merely physical body and brain, but out pasts (which permeate our presents) cannot be stored in our brain, for if they were then memories would become another kind of sensations and temporal passage would become a kind of sensations and temporal passage would become a kind of spatial extension.

To see or feel is to remember. Perception or direct experience seems to be one thing and remembering quite something else. Perception of a currently available external object or even an introspective enjoyment of a reflexive cognitive or affective state seems to be quite easily separable from memory which is supposed to be concerned with the past and the absent. But this first impression is deceptive. If we define memory most generally like Patanjali's Yoga sutra does, as non-erasure of contents once experienced, a kind of short-term immediate sensory memory is essential for any perception to happen. For perception, however instantaneous it may appear, occupies what Bergson suggestively calls ' a depth of duration', the illusions of simultaneity being created by rapid succession like a needle going through hundred lotus petals as if at the same time. That famous analogy is from Nyaya-Vaisesika texts, but the same idea is expressed strongly by Bergon  'Your perception, however instantaneous, consists then, in incalculable multiplicity of memories'. Just as a machine, which erases the previous letters as it types the next one, cannot be a typing device, an organism without even a working-memory can hardly be said to have cognition. The synthetic functions of cognition, selection, attention, recognition, judgment, hedonic and evaluative assessment, are all dependent upon some form of stringing together experiences across time and recalling the previous ones. And of course inference, the use of language, and other conscious human practices require active use of memory. Even the phenomenal qualia or subjective 'what-it-is-like-to-be' character of a process of consciousness requires that it feels a certain why for oneself to undergo it. And without some narrative implicit episodic memory or at least recognition capacity one would not even have a sense of being oneself.  Take the fine analysis of the subjective 'experience' of sentence-interpretation offered by Jayanta Bhatta in this context: 'the phonemes are heard in a sequence. When the traces left behind by the earlier auditory perceptions are all re-awakened at the time of hearing the last phoneme, the partitioning of the total sound-series into phoneme, the partitioning of the total sound-series into words is done along with the activated memory of the learnt conventional meaning of each word. Spontaneously examining the syntactic dovetailing of the words and the semantic meaning is glued together. But is recalling knowing?

'Memory, inseparable in practice from perception, imports the past into the present, contracts into a single intuition many moments of duration, and thus...compels us, de facto, to perceive matter in ourselves...it follows that memory must be, in principle, a power absolutely independent of matter.' Henri Bergson (Matter and Memory) Memory is regarded as a form of knowledge- an essential way of knowing the past. A remembering is solely caused by mnemonic traces.

Electric vibrations are produced on remembering the past events. Our memories take (come in) the form of electric vibrations. When remembering these electric vibrations produced.

The structures responsible for memory are not located in any single part of the brain,  but are distributed in much the same way that the images of a hologram are enfolded in all its  parts. 'Brain is a hologram?.

Perception captures the present. Memory captures the past. All matter including cellular  or neural-matter exists in space. Its parts are spread out in simultaneity. Our past is literally  spread out in space, which is also present.

When we are awake we receive sensory inputs all the time like perception, hearing etc.  These sensations run in mind or some sort of active working memory. It is this active working  memory or mind that we access when we use microwaves and is directly understood by our mind or  brain neurons. So every sensory inputs received by other person is received and understood by us.  Only the interesting experience is stored as long-term memory. Memory is formed by changing  electrochemical strength of connections at the synapses. Long-term-memory happens by new  protein-synthesis at molecular level.

We can remember some of our dreams, dreams are shaping or formation of perceptions and  those of very interesting to us get stored in memory. Our imaginations get stored. So this may be  the amygdala where received microwaves run. Here the so-called 'movie in the brain, the stream  of integrated images runs through our head continuously.