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The bike messengers of the Cortez cartel had a different idea for me. I was led down a corridor, to the shooting gallery. I was finally going to get my taste.

The guy holding my arms said, “Thing is all employees got to submit to a mnemonic background check. . . .”

A week or so before, I’d read a pamphlet by a specialist in medicinal applications of Albertine. There’s always a guy like this, right, a Dr. Feelgood, an apologist. He was on the Upper West Side, and his suggestion was that, when getting high, one should always look carefully around a room and eliminate bad energies. Set and setting, in fact, was just as important here as with drugs in the hallucinogenic family:

If there’s any scientific validity at all to the theories of C.G. Jung and his followers, there’s genuine cause for worry when taking the drug known as Albertine.

The reason for this is quite simply Jung’s concept known as the collective unconsciousness. What do we mean when we invoke this theory? We mean that under certain extraordinary circumstances it is possible that memory, properly thought of as the exclusive domain of an Albertine effect, can occasionally collide with other areas of brain function. As Jung supposed, we each harbor a register of the simulacra that is part of being human. This fantasy register, it is said, can be a repository for symbolisms that are true across cultural and national lines. What kinds of images are these? Some of them are good, useful images, such as the representation of the divine: Christ as the Lamb of God, Buddha under the bodhi tree, Ganesh, with his many arms. Each of these is a useful area for meditation. However, images of the demonic are also collective, as with depictions of witches. The terrors of hell, in fact, have had a long collective history. Now it appears that certain modern phantasms— the CIA operative, the transnational terrorist—are also both “real” and collective.

Therefore, we can suggest that casual users of Albertine make sure to observe some rules for their excursions. It’s important to know a little about whom you have with you at the time of ingestion. It’s important to know a little bit about their own circumstances. To put it another way, people you trust are a crucial part of any prolonged Albertine experience.

I suggest five easy steps to a rewarding experience with your memories: 1) Find a comfortable place, 2) Bring along a friend or loved one, 3) Use the drug after good meals or rewarding sexual experiences, so that you won’t waste all your time on the re-creation of these things, 4) Keep a photo album at hand, in case you want to draw your attention back to less harmful recollections, 5) Avoid horror films, heavy metal music, or anything with occult imagery.

The advice of the good doctor was ringing in my ears. No matter what happened to my city, no matter how many incarnations of boom and bust it went through, the go-go times, the Municipal Assistance Corporation, didn’t seem to matter, shooting galleries persisted in the Hot Zone and elsewhere. The exposed beams, the crumbling walls, the complete lack of electricity, the absence of heat, windows shattered, bodies lying around on mattresses. If it was important to know or trust the people with whom I was going to use, I was in some deep shit. Who wouldn’t dread coming here to this place of unwashed men, of human waste and dead bodies?

In the shadows, there was a guy with a stool and a metal folding table. I was motioned forward, as an old hippie collapsed onto the floor. Probably remembering the best night of sleep he ever had.

Behind me, operatives in the Cortez syndicate made sure that my step was sturdy.

“Give me your hand,” the Albertine provider said. In a kind of doomed murmur.

I looked at my hand. Laid it out on that cheap table, site of a hundred violent games of poker.

“Don’t mind we kinda stay close?” said one of the goons. He used the chokehold. Another guy held my hand. This would be the gentle description.