[...]> put your ‘thing’ in the fire ='lgc'>-='lgc'>-> going through the fire ='lgc'>-='lgc'>-> test some fossils ='lgc'>-='lgc'>-> ice age ='lgc'>-='lgc'>-> ="trms">databases that survive ='lgc'>-='lgc'>-> promises of futurity ='lgc'>-='lgc'>-> tech ='lgc'>-='lgc'>-> black-box is always about the-envelope and the-beyond ='lgc'>-='lgc'>-> going back to the cave ='lgc'>-='lgc'>-> monotheism invented darkness (praying in the dark marked singulaity of worship as the begining of subjectivity) ='lgc'>-='lgc'>-> there is a sudden big shift from telling-stone to talking-fire (introducing the ="trms">spectacularization of truth-event, where risky ="trms">aesthetic of fire ="trms">coded as masculine is traded for a ="trms">mutuality of slower ="trms">wilderness a more feminine ="trms">trope. the telling-stone proposes a totally ="trms">different ="trms">ecological model than the survivorship ="trms">narratives en="trms">coded in the trial of the talking-fire. truth became untouchable visual ="trms">spectacle that can burn and annihilate charging off the haptic closeness of the stone to the ear. truth became the ="trms">matter of untouchable, visual. the angry truth god came with the fire both as tool of worship and punish (human taking lessens and used fire to discipline the forces of ="trms">nature) ='lgc'>-='lgc'>-> the darkness that enveloped the worship, made the absence of light crucial for constructing ="trms">interiority ='lgc'>[note='lgc'>: before going to light-fire the worshipers must wash themselves in Vozu, in Namaz the worshpers wash themselvs before going to the darkness of prayers='lgc'>='lgc'>---is this water that we make vozu the same as ‘abe heyvan’='qstn'>? before going into the hyper space, the ritual plays a key role and a key hole. like all hyper spaces that forwards you yo the beyond the box as well is about deliverence (to the ="trms">lover='qstn'>?)='lgc'>: (for the sake of) salvation ‘rastgari’ is about delivering ‘you’ (='lgc'>-='lgc'>-> Ma'ad ='lgc'>-='lgc'>-> masaleye “enteghal” ='lgc'>[be alame digar='lgc'>] ='lgc'>[dar tarikh falsafeye eslami ="nms">irani ='lgc'>-='lgc'>-='lgc'>-> ='gtrw'>go to footnote in Motakhabat 2nd volume page44='lgc'>]) ='lgc'>-='lgc'>-> for ='strcls'>*="ppl">Rumi people is firewood, hizom, inflammables; fire is the ="trms">present tense, its light is about the future and its ashes about the ="trms">past='lgc'>: we like ash to perform our archiological ="trms"nttrm="already,spread">readings of old fires and we like its light becsuse it helps us to push through and constatly make-="trms">imagine-lighten the future, i this model the ="trms">present is untouchable.='lgc'>] ='lgc'>-='lgc'>-> the beyond is beginning to loosen its ="trms">materiality ='lgc'>-='lgc'>-> accumulation of synonyms (before ="trms">language) ='lgc'>-='lgc'>-> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors given birth slowly ='lgc'>-='lgc'>-> from the Pleisto="trms">cene to Ordovician ='lgc'>-='lgc'>-> the accumulation of oxygen ='lgc'>-='lgc'>-> fire was permitted to exist ='lgc'>-='lgc'>-> etc.
(keeping a fire burring for a long time is a very strange thing to do. it is utterly Paleolithic to do keep fire, making it stone. it was Muhammad who turned off the lights, ="trms">literally. when he was born, one the oldest Zoroastrians fire temples suddenly extinguished for no apparent reason. the blessed dark. the box, fire, both are means to have access to the inaccessible. ='at'>#Muhammad inception/birth had to be connected to a super="trms">natural event.)
(talking) fire ='lgc'>-='lgc'>-> speech
(telling) stone ='lgc'>-='lgc'>-> ="trms">written
in the ="trms">history, the leg-less-stone and the lying-visage have been together. a study of apparition must in="trms"nttrm="cluster,club">clude the physical ="trms">material as well, not as counterparts, rather as its play-mate.
(fire suppressing) an older ="trms">ecology of reflection (namely the stone)
the telling stone is the same as spirit stone(='qstn'>?)='lgc'>='lgc'>---non-="trms">animal container (='at'>@="frds scrmbld">Karin)
(stone is related to the spirits of the ground. the prisoner who throw a pebble into the pit, the pebble's sound is going to tell about the depths and darknesses that the human, on death sentence, does not have a long enough rope to carry too. so the rope is never enough, the linear connection, the closed chain of links, but the throwing stone can risk a disjunction between that mother='lgc'>->king='lgc'>->prisoner='lgc'>->darkness)
='lgc'>-='lgc'>-> sending a guy into the pit is not typical for the cultures of Pleisto="trms">cene='lgc'>: (using linear connection, darkness ='lgc'>='lgc'>~= unkown, and so on)
='lgc'>[="ppl">Shepard='lgc'>] Pre="trms">historic humans were autochthonous, that is, “native to their place.” (related to the earthly stone ='lgc'>=/= fire that perpetually evacuates) (it is not that of the introvert stone and the extrovert fire, but the op="trms">posite, stone was ="trms">social and fire allied ="trms">interiority, it sent/banished the subject to the land of the mediated, ‘from now on you are coming from mediation.’ (Where the subject comes from='qstn'>? it comes from the mediation.) ='lgc'>-='lgc'>-> use me ='lgc'>-='lgc'>-> industrialize with me ='lgc'>-='lgc'>-> ="trms">technologize with me ='lgc'>-='lgc'>-> stone-tech are 1.5 million years earlier than fire-tech ='lgc'>-='lgc'>-> with stone you can't reach the sky but by controlling combustion you can go up ='lgc'>=='lgc'>=> alienation as the touchstone of humankind ='lgc'>-='lgc'>-> then comes the “reflective consciousness” of humankind ='lgc'>-='lgc'>-> and later the invention of the very strange object='lgc'>: the mirror ='lgc'>[='lgc'>-='lgc'>-='lgc'>-> ='gtrw'>go to amazon='at'>#2DifficultForests='lgc'>] ='lgc'>=='lgc'>=> a change in the “structure of existence” ='lgc'>-='lgc'>-> then ='thdf'>the idea of “selftranscendence” by monotheist ="trms">religions ='lgc'>-='lgc'>-> adventures of power and ideology ='lgc'>-='lgc'>-> then a very bad idea called “="trms">history” was introduced='lgc'>='lgc'>---an active, psychological force that separates humankind from the rest of ="trms">nature because of its disregard for the deep connections to the ="trms">past.='lgc'>[="ppl">Shepard 2004='lgc'>] ='lgc'>='lgc'>--- Lévi-="ppl">Strauss points out, ="trms">historical thought is analytical and concerned with continuity and “closing gaps and dissolving ="trms">differences” to the point that it “transcends o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal discontinuity.”)
='lgc'>[in east mirror was never used as mean to self reflect, rather it was weaponized agains evil, although this evil was female and men used mirror to defeat it. unlike the western thought since the ="trms">greeks in the ="trms">Narcissus ="trms">story where mirror is the foundation of self-absorbance and knowl="trms"nttrm="knowledge,Knowledge">edge and madness, the easterns since they did not posses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ='lgc'>-='lgc'>-='lgc'>-> ='gtrw'>go to mirror and the ="trms">laughing snake - mar-e ghahghahezan, img='lgc'>]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire ='lgc'>-='lgc'>-> invention of sin, spiritual existence ='lgc'>: selftranscendence. ="trms">anthropoce separating themselves from earth and its processes
="prgrph">-‘essence’, ‘appearance’, and ‘change’ became sources of ="trms">anxiety
="prgrph">-other forms of life are now irrelevant to humans
="prgrph">-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ='lgc'>=='lgc'>=> alienation from (the domains of) nonhuman life
="prgrph">-the “Persian” new mind, (intanced by fire,) divided the ="trms">world into ="trms">material creation and in="trms">finite spirit that would shape the philosophy of the civilized ="trms">world. (="ppl">Shepard 2004)
(-in my amazon ="trms">book i am pointing out='lgc'>: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as s="trms">cenery painting, tourism, and recreation. To the credit of the ="trms">Greeks, they resisted converting the landscape into s="trms">cenery and ="trms">wilderness into an ="trms">aesthetic experience.)
="large lg2" stl="font-size:111%">
we are not directed towards a ="trms">measured location, (as his-="trms">story tries to make belief)
“After you die, others live.” (="frds">Sina)
old ="trms">world's arboreal simians, monkeys
="trms">Anthropos
cultures of Pleisto="trms">cene
="prgrph">-Pleisto="trms">cene was the time of glaciation and ice. Much of the ="trms">world's temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer ="trms">interglacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleisto="trms">cene, humans had sp="trms"nttrm="already,spread">read through most of the ="trms">world.
Agonic / Hedonic ='lgc'>-='lgc'>-> my Köln group, agonistic doctrine challenges that mode of personality
="trms">ontogenesis='lgc'>='lgc'>---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or ="trms">stagnate during the life cycle of the individual.) ='lgc'>-='lgc'>-> Neoteny (a “state of newness"='lgc'>--a retardation of certain parts of the maturing process.) preprograms life ="trms">stages, so that our becoming is a lifelong process.
="prgrph">-developement of the self in terms of harmonious ="trms">relations to other ="trms">species and nunhumans.
="prgrph">-="trms">ontogenetic ="trms">agenda ='lgc'>='lgc'>--- (The ="trms">agenda is a given; the support depends on a ="trms">social ="trms"nttrm="already,spread">readiness to nurture, itself a product of successful ="trms">ontogeny of an older generation.)
="prgrph">-many myths cor="trms">respond to the ="trms">ontogenesis. in ="trms">Ontogeny, timing is everything='lgc'>='lgc'>---="trms">narrative.
="prgrph">-aspect of the ="trms">ontogenetic self='lgc'>='lgc'>---(the ="trms">modern ="trms">world has lost the ways to guide the) new person emerging at each ="trms">stage
='lgc'>[from kinfolk complexity and elderhood to medically sustained old age='lgc'>] ='lgc'>-- i myself have turned to old folk to do ="trms">storytelling, as necessity(!='qstn'>?)
one emerging in Pleisto="trms">cene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)
WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't ="ppl">Aristotle first who was performing such procedures)
attaching sounds to things/="trms">animals/="trms">species when they were not visible
(“Never ignore a sound!”)
in="trms">heritance (DNA, etc.) calls upon human ="trms">society and ="trms">imagination to invent its exact expressions.
human ="trms">species’ “theme” is Paleolithic
(those who are “better” live in a ="trms">natural environment and a cultural ="trms">system that are closer to) meeting the “expectations” of the genes
="trms">Children at age six are typically ="trms">anthropo="trms">morphic
trees structure space
='strcls'>**="trms">imagining the possibilities of something else being in there.
(how we were doing it='qstn'>? before fire)
“A meditative stillness that is good for the human soul, sug="trms">gests ="trms">poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (="ppl">Shepard)
='lgc'>[from predation to hunting (there is a huge ="trms">epistemological shift) (="trms">matter of re="trms">presentation and ="trms">interpretation)='lgc'>]
mammalian ="trms">ecology
='lgc'>[(let's) risk everything (instead of risk-reducing) ='lgc'>='lgc'>--- issues of re="trms">presentation and ="trms">agency in thinking ‘with’ ="trms">animals. textual, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ="trms">animal in ="ppl">Attar line of thinking='lgc'>]
a distant call in known terrain says it is the there, not the here, where attention should be paid. ='lgc'>[far, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of our ="trms">tropes, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>? abstraction='qstn'>? ='lgc'>=/=='qstn'>? motionless hunters invented motionless meditative worship='lgc'>]
="prgrph">-(kinfolk in) swamps, brush, and forest (in terms of discerning the ='strcls'>*="trms">relationships between ="trms"nttrm="cluster,club">clues='strcls'>*)
="prgrph">-(indirect) dealing with the escapable (='lgc'>=='qstn'>?='lgc'>=> tracking strategies ='lgc'>+ ="trms">symbolic thought)
a central theme='lgc'>: (a banquet/feast at which) the participants='lgc'>--eater and eaten='lgc'>--risk the improvements of mind against the certainty of occasional poor decisions, (faulty ="trms">memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
="prgrph">-Those who fled had to understand ='lgc'>[the limits of distance, the intentions of the others, and='lgc'>] (the ability to control) the ="trms">abyssal terror that itself would engulf them if they submitted to panic. ='lgc'>=='lgc'>=> mind
="prgrph">-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group='qstn'>? (and perceiving the so-called “inanimate” entities) ='lgc'>='lgc'>--- shaped by the game ='lgc'>-- a participant amidst other participants oriented by the action
(David Abraham='lgc'>: Perception is Participation, in an animistic logic)
mind, ="trms">memory, ='lgc'>-='lgc'>-> cognition and ="trms">communication ='lgc'>-='lgc'>-> reference ='lgc'>-='lgc'>-> imitating the ="trms">animal's calls ='lgc'>=='lgc'>=> stylized performances ='lgc'>=='lgc'>=> (a repertoire of) ="trms">symbolized references (sign ="trms">language='qstn'>?) ='lgc'>=='lgc'>=> accumulation of synonims (='lgc'>-='lgc'>-> we are al="trms"nttrm="already,spread">ready ="trms">consuming ="trms">symbolic ambition) ='lgc'>-='lgc'>-> early ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphores ='lgc'>-='lgc'>-> ="trms">narratives get out of hand (='lgc'>-='lgc'>-> “concrete” is invented) ='lgc'>-='lgc'>-> ='lgc'>[...='lgc'>] (='lgc'>-='lgc'>-> ="trms">narration of ="trms">past is invented which is always about the future) ='lgc'>-='lgc'>-> ="trms">codification of ="trms">world without tense or ="trms">causality in ="trms">language ='lgc'>-='lgc'>-='lgc'>-='lgc'>-> tense ='and'>& ="trms">causality ='lgc'>-='lgc'>-='lgc'>-='lgc'>-> ="trms">pervasive truths
="prgrph">-this diagram is about the future for the subject whom is using the signs, telling the others where the game ="trms">animal is and will be. in this text i am trying to panto="trms">mime a mimicked reference (of where the ='lgc'>[game='lgc'>] ="trms">animal is), sharing ='thdf'>the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “="trms">animal,” and how fat or far it is. ='lgc'>[running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara='lgc'>: Capra, 1981)='lgc'>]
="trms">symbolism ='lgc'>-='lgc'>-> man ="trms">traveling within himself ='lgc'>-='lgc'>-> need to ="trms">travel outside an in="trms">finitely larger reality ='lgc'>=='lgc'>=> beyond ='lgc'>='lgc'>--- ="trms">different brand(s) of in="trms">finity
secular hunting ='lgc'>='lgc'>--- the hunt becomes ="trms">monstrous. i am calling for an old sacred hunt ='lgc'>[sustained in myth and ceremony='qstn'>?='lgc'>] of concepts='qstn'>?
="prgrph">-hunt is ="trms">gestalt(en)
(with our) hopes and ="trms">tropes
boundary creatures and ="trms">matters ='lgc'>-- fire's function/act was peripheral, was in the threshold ="trms">world of human passages(='qstn'>?) ='lgc'>[then it made an entrance='lgc'>]
humans’ ="trms">mimetic participation with fire
in="trms">finitely complex af="trms">finities
to be noted the nuanced ="trms">differences between talking and telling (harf-zadan/goftan)
='strcls'>*talking='strcls'>* can not be accompanied by a direct object (the talked) and ='strcls'>*telling='strcls'>* might not be accompanied by a direct subject (you are told without a direct teller.) so talking is about the talker and telling is about the told, the ear.
(you ='strcls'>*ask fire ="trms">questions, but you ='strcls'>*="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to stone what it is telling. ='lgc'>[what fire sug="trms">gesting, offering to the sense='qstn'>? (i am thinking Ajayeb)='lgc'>] with fire you can debate but this debate is bulshit since you are under its ="trms">spectacularity and ="trms">authority, superior to the (inflammable) ="trms">world, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way ="trms">communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, ="trms">sensuous touch is the ="trms">matter of stone, intimacy='strcls'>*, ="trms">sensuous intimacy with the stone, ="trms">sensuous proximity)
='lgc'>='lgc'>---(rock in water ='lgc'>: reef)
="prgrph">-transcontextual; transcontextuality='lgc'> = tanglement ='lgc'>{figures running in op="trms">posit directions but held together='lgc'>}
="trms">nature is a context
='strcls'>*="trms">past is a context
='strcls'>*the landscape is full of ghosts (whether we want it or not)
mediated forms
Some examples of exothermic processes='lgc'>:
="prgrph">-spontaneous combustion (='lgc'>='lgc'>~= fire)
="prgrph">-Nuclear fusion (='lgc'>='lgc'>~= sun)
="prgrph">-(in this ="trms">writing, i am going to take a defenition of fire recovering it from bible, that of the ="trms">spectacle flame that of the ="trms">material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
the issue is reversibility
(“evolution” inevitable='qstn'>? Irreversible='qstn'>?)
='lgc'>[title='lgc'>]
="lsts lst1">•A ="trms">Materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Inquiry into the Beyond
="lsts lst1">•A Mineral Inquiry into the Beyond
="lsts lst1">•Genealogy of a Worship='lgc'>: Talking-Fire and Telling-Stone
="lsts lst1">•Talking-Fire and Telling-Stone - Genealogy of a Worship
="lsts lst1">•Ajayeb-e Atash
="lsts lst1">•Fire and the Transcendental Subject
="lsts lst1">•Zolmat and the Appropriation of the Elsewhere
="lsts lst1">•Fire and ="trms">Different ="trms">Internals of Being
="lsts lst1">•Black-Box and other Human Extensions
genealogy of a worship (fire)
how can one pray ‘to’ ="trms">animals='qstn'>? (='lgc'>~ prey upon them)
how can one pray ‘to’ elements='qstn'>?
amenity (of stone) (='lgc'>=/= enmity of fire)
='strcls'>*trial by fire, fire as judge
(test, ="trms">respond to whether or not something is true or false)
="nms">iranian frost, is not the same as ice='lgc'>='lgc'>---ice was still the object of fascination. transforming fire into mosque='lgc'>='lgc'>---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ="trms">ancestery. a telling-smoke was your in="trms">heritence, your grandpa. same in Latin='lgc'>: ‘focus’ means both fire-place and ="trms">ancestral
ether ='lgc'>-='lgc'>-> azar ='lgc'>-='lgc'>-> atash
fire='lgc'> = (institutional='qstn'>?)-order ='lgc'>~ justice='lgc'> = law ='lgc'>=/= nondialectic
the order of fire ='lgc'>=/= agonism ='lgc'>[="trms">positivly channeled disagreement='lgc'>]
the order of fire is a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conception of ="trms">history, that fire eventually purifies and leave no reason but the reason of harmonious ='lgc'>='lgc'>~= con="trms">sensus, the ubiquitous Übereinstimmung of fire
athletisism of Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notion of defeat (in Shahnameh='lgc'>: dishonor='lgc'> = defeat ='lgc'>-='lgc'>-> the defeated='lgc'> = the ="trms">monster, the ‘Div’)
‘agon’ in Latin ="trms">literaly means arena of competition, the s="trms">cene of contest='lgc'>--meydan='qstn'>? what would be (the ="trms">instrumental) ="trms">relation to the mode of destruction in Shahnameh's kind of fire='qstn'>?
Indo-="nms">Iranian register of fire worship (around 1500 BC)
="prgrph">-fire burns (ever) upwards
(Sadeh festival, Shahnameh, ="nms">Iran)
="prgrph">-Sadeh='lgc'>: fire-related festivals celebrated throughout Greater ="nms">Iran and date back to when Zoroastrianism was still the predominant ="trms">religion of the region. (Wikipedia)
Lindsey Collins ='lgc'>[on ="trms">intersection of illness and landscape='lgc'>]
="trms">wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow ="trms">wilderness, in which risk is made manageable and contained, and fast and risky ="trms">aesthetics, ="trms">coded as masculine, are traded for ecofeminist ="trms">tropes of ="trms">mutuality, nurturing, and femininity
="prgrph">-recovery climbers actively make permeable bodies ='lgc'>=='lgc'>=> ="trms">ecologies
“recovery climbs='lgc'> = ="trms">embodied practices of resilience ='lgc'>+ ="trms">inter="trms">relation” ='lgc'>=/= survivorship ="trms">narrative
(for Woolf) illness='lgc'>: emergence of new landscape (you discover “wastes and deserts” and “obdurate oaks,” more so than a mere subtraction from or attenuation of life)
fire's ="trms">dictatorship in Siyavash ="trms">story, a fire's aspect as instituted ="trms">social order
='strcls'>*trial by fire
trial by mountain ='lgc'>[='lgc'>='lgc'>~= rock='lgc'>] (slow ="trms">wilderness) ='lgc'>-- suffering and healing in difficult landscapes (Lindsey Collins - phd) ='lgc'>-='lgc'>->='lgc'>{climbing mountain peaks and summits figures as a journey similar to a struggle with disease ='lgc'>='lgc'>--- ="trms">wilderness therapy creates what she calls a ='strcls'>**slow ="trms">wilderness,='strcls'>** in which risk is made manageable and contained, and fast and risky ="trms">aesthetics, ="trms">coded as masculine, are traded for ecofeminist ="trms">tropes of ="trms">mutuality, nurturing, and femininity. ='lgc'>-- it is about making permeable bodies (='lgc'>+and landscapes through their ="trms">interactions.) ='lgc'>='lgc'>--- climb='lgc'>: ="trms">embodied practices of resilience and ="trms">inter="trms">relation ='lgc'>=='lgc'>=> a ="trms">different ="trms">ecological model='lgc'>: working with the limits and obstacles that illness brings ='lgc'>=/= repudiating illness in favor of ='strcls'>***survivorship ="trms">narratives='strcls'>***='lgc'>} ='lgc'>-='lgc'>-> there is a moment in Shahnameh highlighting this narative='lgc'>='lgc'>---can we look at the ="trms">story of Siyavash, his fire-trial, against Sudabeh='qstn'>? Siyavash raised by masculine figure Rostam cannot ="trms">love the feminine processes of Sudabeh, (she wants him, in an experimental ='lgc'>[sex='lgc'>] ="trms">erotic participation, her attempt at melting his moral ice, which we later find out fire cannot melt='strcls'>***) to break the fabric of ="trms">obligation (his intense commitment to the father-king combination) ='lgc'>=/= tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulness - ='strcls'>*the myth of the strong personality='strcls'>*) ='lgc'>=='lgc'>=> Siyavash='lgc'>--patriarcal type of guy who doesn't know how to ="trms">greet her snaky figure politly='lgc'>--excuses himself of a vital encounter and sustains an ascetic subtraction, and lets ="ppl">Ferdosi='lgc'>--alwayes on God-Fire's side='lgc'>--execute Sudabeh through the bad boy Rostam hyper-masculinity itself. Siyavash/Rostam is utterly non-queer, Siyavash='lgc'>: Rostam's pet project, domesticated, passes the exam. Sudabeh is shocked and screwed-over by the ="trms">narrative and ="trms">spectacularisation of the fire's truth-event in an “enactment” plotted by ="ppl">Ferdosi='lgc'>--she is done, she doens't have a deal with fire. She is accused of being Eros, of being garrulous, of wasting words with lunatic prodigality, the chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech.
smell of Sudabeh='lgc'>: moshk, golab, sharab, in="trms">finite odors='lgc'>--she is ‘full of it.’ ="trms">drugs, toxins, ="trms">rumorous texts, etc. smell of Siyavosh='lgc'>: nothing. neutral. sober. his silence-treatment appeals to the big father. (king's nose. smelling as justuce ="trms">method='qstn'>? objective observation, provisional logic of nose, smell of smoke, and fire)
Rostam takes no delight in Sudabeh's voice since its register is nothing sweet nor low.
Siyavash cor="trms">responds to a set of idioms and is enraptured in the movement of certain silences in which he can grasp only certain falsehoods or menaces.
so Siyavash is ="trms"nttrm="already,spread">ready to go to-the-fire but not to-the-woman.
(never hesitant, even kills his own son by ignoring his signals) Rostam never daird to look the devil in the eyes (='lgc'>='lgc'>---Sudabeh had='qstn'>?)
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the Sudabeh's case is a non-agonistic agon, not to be fooled by its decieving ="trms">differences from Rostam's combats='lgc'>--both are competition as a form of ex="trms">="trms"nttrm="cluster,club">clusion. in her case we see forms of ="trms">social conflict in gender, class, race, and even ="trms">material ="trms">relations, (she is not relating to fire) leading to her losing the boy's game.
under the barbarous mathematics of Rostam, her figure fades into aspects and grammar of men,
fire signaling essence, essencing being (of her, his, it)
='lgc'>[things are still essencing at the distance='lgc'>='lgc'>---what Rostam radically is unable to understand='lgc'>]
(a ="trms">network of ="trms">relations and non="trms">relations depends on the way we address how ="ppl">Ferdosi ="trms">greets Sudabeh, failed in the exam and examination ='lgc'>=='lgc'>=> fire creating a ="trms">network of ="trms">relations ='lgc'>[Rostam, Siyavosh,='lgc'>] and non="trms">relations ='lgc'>[Sudabeh, ="ppl">King,='lgc'>])
="prgrph">-what are the conditions enabling the delivery of the Sudabeh ='lgc'>[to the beyond (of Shahname)='lgc'>]='qstn'>? (of ="trms">greeting her='qstn'>?) which ="trms">poetic sites ='lgc'>[we don't want to enroll='lgc'>]='qstn'>? (we don't want to enroll in Rostam's department. the tragic hero, he ‘hits’, always after to save his sovereign, good at haft-khan, ending ="trms">beasts ='lgc'>[we are ="trms">interested in the ="trms">beasts, and not in his “seven” trails='lgc'>], so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery again='qstn'>? (in Shahnameh) anything other than athletism and boys sord play='lgc'>: female “mouth”)
="prgrph">-="ppl">Ferdosi resisting any project of fusional gathering
='lgc'>[unlike Sudabeh, Tahmineh='lgc'>--Rostam's wife='lgc'>--was after having a ="trms">child with him. she gets a pass, passing ="ppl">Ferdosi's test of maternity. is Sudabeh's fault that she doesn't want to mother='qstn'>? And Rudabeh wants Zal az far as he plays the classic male role model in stealing her='qstn'>?='lgc'>]
='lgc'>[there is a moment in Shahname when it conjoins women and ='lgc'>[disgust='qstn'>?='lgc'>], enmeshing them='lgc'>] ='lgc'>[and why am i taking upon myself to defend woman='qstn'>? ="trms">interrupting the ="trms">abyssal enjoyment of the ="trms">poem in punishing Sudabeh='qstn'>?='lgc'>]='lgc'>='lgc'>='lgc'>----of ="ppl">Ferdosi not allowing a feminine drift and deviation, from the Law. ='strcls'>***it's Father Time.
='lgc'>-='lgc'>-> am i reclaiming otherness by enforcement='qstn'>? (recover her='qstn'>? ='lgc'>=/=='qstn'>? understand her) why ="trms">zoom in her='qstn'>? why teaching myself how to trust and desire her='qstn'>? (allowing myself being ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by her. why it is imperative to let ourselvse to be ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by the “her-idea”='qstn'>?) (is ="ppl">Ferdosi mobilizing forces in ="nms">iranian hearts='qstn'>? militarize them='qstn'>? “jang-avari”) (the point is not to take critical power in disclaming the fire that valorized Siyavash and then take Sudabeh's side. rather the point is to energize the experiences of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformation that animated fire of the fire-temple in the mind of ="ppl">Ferdosi. by participating in Sudabeh's case, her assemblage, i am also recovering my own capacity to care for ="ppl">Ferdosi's fire too and accept being mystified by its telling flames. ='lgc'>[end of Sudabeh part='lgc'>])
in a ="trms">world where humans were increasingly rendered particularly lively (than the creatures without nervous ="trms">systems ='lgc'>='lgc'>~= objects) with intense awarenesses, fire seemed to be even more lively, with an access to a/its/the beyond
(from stone as a fellow being to the fire the ="trms">authority figure='lgc'>='lgc'>---by the end of Pleisto="trms">cene)
(Jesus) will baptize you with fire. (the Old Believers)
moses in fire='lgc'>: stop the re="trms">presentation! stop the constant de="trms">monstration! show me body! show me a flesh i can feel! put your hand in the fire moses! i am that which is not burning your hand. i am what that lies beyond. you are my creation, you are of mediation. if your body was my creation, your hand would burn.
it is told that Zaratustra had a fire that was everlasting and would not burn.
باور ‘bavar’ ba='lgc'>+var (var='lgc'> = tested ='lgc'>='lgc'>~= just or fairly judged)
Ibrahim's case is a ='strcls'>*warm var
water trial, drowning women to examine if they are witches
water='lgc'>+fire trial ='lgc'>-- azmun-e ab-o-atash آزمون آب و آتش
The Paleozoic was a time of dramatic geological, climatic, and evolutionary change. The Cambrian Period witnessed the most rapid and widesp="trms"nttrm="already,spread">read diversification of life in Earth's ="trms">history, known as the Cambrian explosion, in which most ="trms">modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually ="trms">transitioned ="trms">onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first ="trms">modern plants (conifers) appeared.
The Paleozoic Era ended with the lar="trms">gest mass extinction in Earth's ="trms">history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.='lgc'>[4='lgc'>] Recovery of life in the sea may have been much faster.='lgc'>[5='lgc'>]
='lgc'>[4='lgc'>] Sahney, S. ='and'>& Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal ="trms">Society='lgc'>: Biological. 275 (1636)='lgc'>: 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to ="trms"nttrm="already,spread">read. PMID 18198148.
='lgc'>[5='lgc'>] http://www.economist.com/node/16524904 The Economist
not a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic schema of the ="trms">geometry of hot point, nor a ="trms">geometric schema of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fire.
i am loosening the tight axiom of ="trms">relation of A='lgc'><='lgc'>-='lgc'>->B, something other than the predecessor-successor or cause-effect pair (='lgc'>-='lgc'>-> this order of structure is coming from ="trms">greek ="trms">geometric,) i am trying an unordered order-of-reason that is more reflexive, ="trms">symmetric, and ="trms">intransitive. (in the San'an text, the construction of the text re="trms">presents each chain incomplete and displaced.)
="trms">greet and grid you
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a word on ="trms">anxiety='strcls'>*
For Kierkegaard and ="ppl">Heidegger, ="trms">anxiety deals with “nothingness.” It is a breakdown of both ="trms">world and self. For Goldstein, the drive to overcome ="trms">anxiety by the conquest of a piece of the ="trms">world is expressed in the tendency towards order, norms, continuity, and homogeneity. ="ppl">Deleuze and ="ppl">Guattari echo this diagnosis when they claim that striation is negatively motivated by ="trms">anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
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='lgc'>[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity='qstn'>?='lgc'>]
The ="trms">affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into ="trms">anxiety.
automatic ="trms">anxieties
="trms">poetry of the others
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my text, like Mohsen Feyz (one of the most brilliant students of Mullah ="ppl">="ppl">Sadra) will wait for me at the end, ="trms">greet me at the meeting-place of the Vadegah-e Ghiamat وعدهگاه قیامت (The Resurrection, The Last judgment)
like Mohsen Feyz (one of the most brilliant students of Mullah ="ppl">="ppl">Sadra,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah ="ppl">="ppl">Sadra beautifully and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will ="trms">greet me, as all ="trms">writing is resurrected and approaching their ="trms">authors, while we tremble together to the other-side.
='at'>#For those who ="trms">love stones.
better that your tomb be the hearts of men
a ="trms">symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.
their minds each a fireplace
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="ppl">Sohrevardi, in one of his ="trms">stories, proposes a creature in darkness with no senses, blind and deaf. still he recieves a mail, an incoming call, in the dark.
elsewhere, the ="trms">agency of fire (khasiate fa'ale atash) ='lgc'><='lgc'>-- bizari az khala (abhorrence of vacuum/void='qstn'>?)
the extraordinary honor of fire is because of its ability to move more ="trms">sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ ='lgc'>-='lgc'>-> if you move, you create the ‘cause’ of movement in the ="trms">world, in the beings that sense that movement, ="trms">interpret it, and absorb your movement='lgc'>: the movement is ="trms">semiotic, because it generates/proposes/sustains/initiates ="trms">causality='lgc'>--not in the sense that your movement has consequence, but it that it risks ="trms">semiotically in the eyes of the beholder a ="trms">causation ‘of’ movement ="trms">prior to the mover.
tabiate atash shabihe jan ast (="trms">nature of fire is like essence of life)
(for ancient ="nms">iranians) fire became thus Qibla
fire='lgc'>: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship='qstn'>?)
(Empedocles) “only with fire fire can be seen.”
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(what complicates='qstn'>?) the itinerary of claims we make about the ="trms">world and its contractions
the expansive fields of immanence and trancendence we can ="trms"nttrm="already,spread">read in fire fossil
our contract with Allah
with fire we are at a testing site, at least of the the God of the Old Testament who showed a will to perpetual pursuit, perpetual rupture, fire is a testing device for subsidiary ad="trms">mission policy. this function or figure is precisly that which permeats ="trms">modern existance
...drafts that describe an outer domain of signification
contaminative and ="trms">communicative
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in talking about our agreements with fire, i like to ="trms"nttrm="already,spread">read how our rapport to the beyond has mutated (='lgc'>--undergone considerable mutations='lgc'>--) by means of our adherence to the imperatives of... trial by fire(='qstn'>?), test of the beyond. ='lgc'>=='lgc'>=> our ="trms">relation to (explanatory and descriptive) ="trms">language, truth, process, and identity. (='lgc'>-='lgc'>-='lgc'>-> ='gtrw'>go to ="ppl">Ferdosi's ="trms">poetic site)
what kind of grid the fire produces='qstn'>?
beyond cannot be tested, it tests you='strcls'>***
testability='qstn'>? we want everyone and everything tested
after testing the fire...
monitor time ="trms">according to the pulse of German/="nms">Iranian Idealism/="trms">="trms"nttrm="metaph,metamorph,metabol,metal">Metaphorism,
='lgc'>[God='lgc'>] singular in="trms">finity (='lgc'>='lgc'>~= beyondness) ='lgc'>-='lgc'>-> ='lgc'>[death of God='lgc'>] unlimited ="trms">finiteness
the temporality we as="trms">sociate with informtion ="trms">technology is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated with fire
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what ciruits are installed by this='qstn'>?
how the mediality of talking fire designs an actual real ="trms">materially enabled='qstn'>?
what reality has stood its ground since Siyavash trial='qstn'>?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)='qstn'>?
how my th="trms"nttrm="already,spread">reading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness='qstn'>?
(energizing the creative ="trms">imagination in ="nms">Iranian Islamicate phiosophy='qstn'>?)
="trms">interpretation ='lgc'><='lgc'>--='qstn'>?='lgc'>-='lgc'>-> experience
fire-tech con="trms">science ="trms">translated and ="trms">sublimated into a ="trms">scientific con="trms">science='qstn'>?
="prgrph">-transvaluation
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='lgc'>[="ppl">Serres='lgc'>]
="trms">technologies concerning heat='lgc'>--thermodynamics='lgc'>--shocked the traditional ="trms">world and shaped the one we are working in now.
...theories concerning processes of transformation
...="trms">stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
fire, and transcendental subject
='lgc'>[my body lives still in that space that the ="trms">society of sudabeh-fire-siyavash has formed, with fixities and ="trms">social variieties. it is not an euclidian house.='lgc'>]
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
when Rostam recognizes the mark of his son, ="ppl">Ferdosi giving a version of recognition s="trms">cene, connects ='lgc'>-='lgc'>-> Oedipus
the son, the mother
="prgrph">-we can recognize a typological space='lgc'>: the same and the other='lgc'>: the separated
="prgrph">-the space of the ="trms">world is described requiring connection
="prgrph">-family tree
="prgrph">-parts are to be joined
="prgrph">-Rostam and Sohrab, Siyavosh and Sudabeh, cannot be ="trms">composed to form a single homogeneous space. (Rostam and Siyavosh do that)
transsubstantiation
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the “call” comes from me and from beyond and over me.
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against the curtain of fire trial stands a stack of ="nms">iranian pro="trms">verbs about stone t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering often ideas of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigidity ='lgc'>='lgc'>~= stupidity='lgc'>:
aghlesh par-sang barmidare عقلش پاره سنگ برمیداره (crazy, ="trms">imagination, thinking, ="trms">excess,)
divane sangi be chah miandazad... دیوانه سنگی به چاه می اندازد... (stupidity, tool, irreversibility, ="trms">questions of ="trms">agency and ="trms">responsibility,)
naravad mikhe ahanin dar sang نرود میخ آهنین در سنگ (stupidity, penetration,)
shamshir bar sang azmudan شمشیر بر سنگ آزمودن (uselessness, stupidty, destruction, test, inattention,) ='lgc'>[='lgc'>='lgc'>~= shekar zire ab penhan sakhtan (شکار زیر آب پنهان ساختن ='lgc'>-='lgc'>-> ="trms">story of the apes, Buzinegano Kerme Shabtab بوزینگان و کرم شبتاب) ='lgc'>='lgc'>~= mosht dar tariki zadan مشت در تاریکی زدن='lgc'>]
sang az pase divar andakhtan سنگ از پس دیوار انداختن (uselessness, wrongness, chance,)
pay dar sang amadan پای در سنگ آمدن (random trouble, ="trms">naturaly unforseen hardship, cripeled,)
sang dar kise kardan سنگ در کیسه کردن
del dar sang shekastan دل در سنگ شکستن (to keep quite, benefit of silence, resist speaking the ="trms">rumorical utterence,)
dele sang دل سنگ (cold-hearted,)
آتش از دل سنگ بیرون آوردن atash az (ضمیر چوب zamire chub va) dele ='lgc'>[darune='lgc'>] sang birun avardan (possiblity through work, ="trms">interrogatory turture,)
sang سنگ ='lgc'>=/= la'l لعل ='lgc'>--how='qstn'>?='lgc'>-='lgc'>-> sang (in Pahlavi) ='lgc'>='lgc'>~= value
sang سنگ ='lgc'>=/= abgine آبگینه (glass, mirror, sky, diamond,) (سنگ آبگینه sange abgine='lgc'>: a rock to create mirrors with, abgine ze sang mizayad='lgc'>--khaghani آبگینه ز سنگ می زاید)
sange emtehan سنگ امتحان, az sang birun amadan از سنگ بیرون آمدن, bar sang zadan بر سنگ زدن (trial, test, valuate, messure, quality check,) ='lgc'>--='qstn'>?='lgc'>-='lgc'>-> related to mine and mineral that gave ="trms"nttrm="metaph,metamorph,metabol,metal">metal and gold (in many parts of ="nms">iran sang is the unit of messurment for water ='lgc'>-='lgc'>-='lgc'>-> ='gtrw'>go to Dehkhoda) (sang is just a mean to put other things in weight, due to its abundance and nonshiny surface in front of reflective ="trms">materials='lgc'>: diamond, water, etc.)
sang dar darya andakhtan سنگ در دریا انداختن (="trms">positive chance, relying on destiny, butterfly effect, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang andakhtan سنگ انداختن (="trms">causality, scale, benefiting from the ="trms">nature, lever, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang bendaz baghalet baz she سنگ بنداز بغلت باز شه (stupidity, uselessness, unrewarded hardship, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang az mum sakhtan سنگ از موم ساختن (impossibility, stupidity, wrongness,)
sang bar shishe zadan سنگ بر شیشه زدن='lgc'> = not drinking wine anymore (breaking the wine glass) (sometimes stone has come to mean the wine glass itself='lgc'>: sang ='lgc'>='lgc'>~= bade باده)
sange ghali سنگ قالی (to put a rock on an ="nms">iranian carpet so the wind doesn't take it away. the stone is invited into the culture. doesn't ="trms">matter why. it is there sitting with us.)
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as a unit of ="trms">measurement, it apears that in ="trms">farsi stone as="trms">sociates with quantitative ="trms">nature, and in Ajayeb (therefore) fire with qualitative production of ="trms">nature(='qstn'>?)
atash is pure quality
sang has no quality, it has only quantity
='lgc'>='lgc'>---this is undermind='lgc'>:
a trip to the archive of stones, muze jawaherat ="nms">tehran (Treasury of National Jewels موزه جواهرات ملی ایران)
ahjare nafise احجار نفیسه (diamond, gold, etc.)
ahjare karime احجار کریمه (zomorod زمرد, yaghut یاقوت, la'l لعل, etc.)
exposure to its antibodies
risks contamination
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(to address) unmarked territory and unmarked destiny
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stones tell destinies, they are old old old, they are carriers of ="trms">memory, witnesses of the ="trms">past, no to wipe out its rough-="trms"nttrm="knowledge,Knowledge">edged remainders
another take on rock='lgc'>: Stromatolite (are the real telling stone, once bacteria) ='lgc'>-='lgc'>-> fossilization (='lgc'>='lgc'>~= stone) ='lgc'>{structure, ="trms">morphology,
(gaining sale ='lgc'>[Stromatolite is bacteria preying='lgc'>] ='lgc'>-='lgc'>-> predation ='lgc'>-='lgc'>-> Multicellularity)
="prgrph">-distinguish between biologically formed and abiotic stromatolites is (hopefuly) still open
="lsts lst1">•a stromatolite from 2000 million years ago made by a comunity of bacteria, the same bacterial who produced oxigen (that we have in the atmosphere today) (Lynn - https://www.youtube.com/watch='qstn'>?v=UlxqeSXyPd8)
="lsts lst1">•landscape made by bacteria='lgc'>: cyanobacteria became the first microbes to produce oxygen by photosynthesis. (although the ="trms">excess of free oxygen was toxic to anaerobic inhabitants, therefore ="trms">responsible for one of the most significant extinction events in Earth's ="trms">history.)
Stromatolites (/stroʊˈmætəlaɪts, strə-/='lgc'>[1='lgc'>]='lgc'>[2='lgc'>]) or stromatoliths (from ="trms">Greek strōma, str='qstn'>?ma, mattress, bed, stratum, and ='qstn'>?='qstn'>?='qstn'>?='qstn'>?='qstn'>?, lithos, rock) are layered bio-chemical accretionary structures formed in shallow water by the ="trms">trapping, binding and cementation of sedimentary grains by biofilms (microbial mats) of microorganisms, especially cyanobacteria.='lgc'>[3='lgc'>] Fossilized stromatolites provide ancient records of life on Earth by these remains, some of which may date from 3.7 billion years ago.='lgc'>[4='lgc'>]='lgc'>[5='lgc'>] Lichen stromatolites are a proposed mechanism of formation of some kinds of layered rock structure that are formed above water, where rock meets air, by repeated colonization of the rock by endolithic lichens.='lgc'>[6='lgc'>]='lgc'>[7='lgc'>] (Wikipedia)
='strcls'>*oxygen
='lgc'>[img https://commons.wikimedia.org/wiki/File:Oxygenation-atm-2.svg='lgc'>]
O2 build-up in the Earth's atmosphere. Red and green lines re="trms">present the range of the estimates while time is ="trms">measured in billions of years ago (Ga).
="trms">Stage 1 (3.85-2.45 Ga)='lgc'>: Practically no O2 in the atmosphere. The oceans were also largely anoxic with the possible exception of O2 gases in the shallow oceans.
="trms">Stage 2 (2.45-1.85 Ga)='lgc'>: O2 produced, and rose to values of 0.02 and 0.04 atm, but absorbed in oceans and seabed rock.
="trms">Stage 3 (1.85-0.85 Ga)='lgc'>: O2 starts to gas out of the oceans, but is absorbed by land surfaces. There was no significant change in terms of oxygen level.
="trms">Stages 4 and 5 (0.85-="trms">present)='lgc'>: O2 sinks filled and the gas accumulates.='lgc'>[1='lgc'>]
='lgc'>[1='lgc'>] Holland, Heinrich D. “The oxygenation of the atmosphere and oceans”. Philosophical Transactions of the Royal ="trms">Society='lgc'>: Biological ="trms">Sciences. Vol. 361. 2006. pp. 903-915.
="trms"nttrm="metaph,metamorph,metabol,metal">metazoan phyla ='lgc'>: ="trms">animal
="trms">history of life is tight to hisory of oxygen ='lgc'>-='lgc'>-> fire
Aerobic ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism is more efficient than anaerobic pathways
Abiogenesis='lgc'>: the ="trms">natural process of life arising from non-living ="trms">matter, how pre-life chemical reactions gave rise to life on Earth
="lsts lst1">•self-replicating molecules
="lsts lst1">•RNA ="trms">world ='lgc'>-='lgc'>-> catalyze peptide ligation or amino acid polymerization ='lgc'>-='lgc'>-> protains, specialized biocatalysis ='lgc'>-='lgc'>-> RNA ='lgc'>+ iron ='lgc'>=='lgc'>=> DNA ='lgc'>: ="trms">data storage
="lsts lst1">•synthesized from inorganic compounds
="lsts lst1">•catalysis in chemical ="trms">systems ='lgc'>=='qstn'>?='lgc'>=> molecules necessary for self-replication
="lsts lst1">•this is a protain ="trms">writing
='strcls'>*water
Study of zircons has found that liquid water must have existed as long ago as 4.4 Ga, very soon after the formation of Earth ='lgc'>[...='lgc'>] water with similar deuterium-to-hydrogen ratio was al="trms"nttrm="already,spread">ready available at the time of Earth's formation, as evidenced in ancient “eucrites” meteorites o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating from the asteroid Vesta. (wikipedia)
(four elements temporal hierarchy)
earth > water > oxygen(air) > fire
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='lgc'>[with ="ppl">Guy ="ppl">Debord='lgc'>]
fire media theoretic
‘image’ detached into a stream, percieved as generality ='lgc'>-='lgc'>-> an inversion of life (“visible” negation of life - that has invented a visual form for itself)
(its ="trms">social practices)
fire, not subordinate, as ="trms">spectacle comes as means of unification, locus of illusion, ="trms">generalized apparition ='lgc'>-='lgc'>-> seperation
(its general truth) fire untouched by evolution and form binding constrains, is a universal mater, the ="trms">spectacle of burning flame manifests itself as a ="trms">positivity out of reach and beyond. the case of fire is ="trms">different than Deobord ="trms">spectalcle who speaks='lgc'>: “Everything that appears is good; whatever is good will appear.”
therefore fire specatle is not image, rather ="trms">social ="trms">relationship between subjects that are mediated by it
thus the function and ="trms">phenomenon of separation mediated by fire becomes part and parcel of the unity of the ="trms">world, from now on
="prgrph">-a new form of the sacred emerged with the discovery of fire's image
="prgrph">-produced new worshipful subjection
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the ="trms">language of the fire as ="trms">spectacle is ="trms">composed of signs that talk to Moses, Zaratostra, and others
="prgrph">-in this ="trms">writing i like to rewind theology and pause at the moment Moses meets Fire in mount sinai, go after some media theoretic specualtions, asking what are the conditions of this (="trms">inter)mediated encounter='qstn'>? and what are the consequences of talking to fire='qstn'>? (="trms">technicity and ="trms">affectibilty)
(mount sinai ='lgc'>: cradle of stone, rendered dead ="trms">matter when ‘he’ comes out of stone-age)
="lsts lst1">•the Israelite's God, who appeared “by day as a cloud and by night as a fire” (Exodus 13:21)
='lgc'>[fire and brimstone, an idiomatic expression of signs of God's wrath in the Hebrew Bible (Old Testament) and the New Testament.='lgc'>] ='lgc'>-='lgc'>-> the fate of the unfaithful
(='lgc'>-='lgc'>-> perceptible to the naked of the prohpet)
fire's mechanisms of contemplation
(in my preaching here i won't do what christians used to encourage repentence)
it is important not to put fire in abstract op="trms">position to concret stone activity
mystic order ='lgc'>='lgc'>~='qstn'>?='lgc'>-> ="trms">spectacular order
the ="trms">spectalce of fire reciprocal alienation was part and parcel of human ="trms">social life and its essence underpinning its ="trms">relations to the real
diversities and contrasts in looking into the image of flame
what is al="trms"nttrm="already,spread">ready in ="trms">society that fire (="trms">spectacle) gives expression='qstn'>? the beyond
(fire, we are) governed by its ="trms">agenda
='strcls'>***monopolization of the realm of appearances='strcls'>*** (ex="trms"nttrm="cluster,club">cluding other illusions, apparition, tellings, etc.)
="prgrph">-with fire a new brand of ="trms">storytelling
='strcls'>***fire's ="trms">spectacular aspect (accumulated to the point that) produces an image-object that is a seperate entity ='lgc'>[accumulation ='lgc'>-='lgc'>-> generality/="trms">category ='lgc'>-='lgc'>-> new object='lgc'>], that of the mediated, from the fire itself, a second objecthood detached from its ="trms">materiality, introduing transcendent im="trms">materiality ='lgc'>--='qstn'>?='lgc'>-='lgc'>-> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
="prgrph">-taking over life and existence
from vision to wisdom
="trms">categories of visulaity took human cognition ho="trms">stage, gave rise to a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical tradition/abundance imposing itself upon existence, regulating the perception of ="trms">material life, philosophizing ‘reality’ to ‘beyond ="trms">nature’ ='lgc'>: ='strcls'>*alienated thought='strcls'>* (due to the alienated power of fire) ='lgc'>='lgc'>--- im="trms">material specatle of the afterlife, the ="trms">world-beyond rendering life dead
abounding in ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical subtleties
="prgrph">-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical abundance
...allegiance to the frozen
(="ppl">Rumi's calling) “You must burn!” - this is very selfish
='lgc'>[to Siyavash='qstn'>?='lgc'>]
still today in sci-fi we are talking to a ="trms">technoilogized light (as the messenger of beyond)
fire, transforms the ="trms">world, not in terms of changing manifest matriality, rather the mind and thinking
fire in its temporal animation renders space fixated, giving the illusion that (visual) animation='lgc'> = life ='lgc'>{='lgc'>='lgc'>~= ="trms">spectacle='lgc'>}
the fire ="trms">spectacle colonizing our participation with the beyond, colonizing the way our flux of senses make tentative contact with the other sides,
(what a stone sug="trms">gests='qstn'>? the senses that never stop participating, never stop throwing themselves beyond the immediatly visible)
every phase of existence
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='lgc'>[="ppl">Scott ="ppl">="ppl">Gilbert='lgc'>]
(all organic beings have been formed on two general laws, ="trms">according to ="ppl">Darwin='lgc'>:)
(1) unity of type and (2) conditions of existence ='lgc'>-='lgc'>-> inorganic='qstn'>? fire='qstn'>?
="trms">natural selection ='lgc'>-='lgc'>-> adaptation ='lgc'>-='lgc'>-> conditions of existence
embryonic homologies ='lgc'>-='lgc'>-> unity of type
='lgc'>=='lgc'>=> “descent with modification” (or decent modifications)
='lgc'>[(embryology ='lgc'>=/=) ‘fire’ could transform ="trms">matters, “change” their class, their type and its unity ='lgc'>-='lgc'>-> “parvaneh sho!” ="ppl">Rumi wants embryology undermined='qstn'>?='lgc'>]
construct phylogenies
(phylogeny ='lgc'>: branching out evolutionarily)
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mullusk shells (="ppl">Goldschmidt, 1940) (='lgc'>-='lgc'>-> lizards had ="trms">birdness in it ='lgc'>-='lgc'>-> potentiality ='lgc'>[='lgc'>='lgc'>~='lgc'>-> mutation is not random='lgc'>])
(="ppl">Waddington then launched into a) critique of ='thdf'>the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
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...a perceptual game of risking linearity, collapsing discovery and juris="trms">diction (a judiciary not a branch of any map of governance)
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(="ppl">="ppl">Haraway on Burning Man='lgc'>:) Fire in the North American West has a complicated multi="trms">species ="trms">history; fire is an essential element for ongoing, as well as an ="trms">agent of double death, te killing of ="trms">ongoingness. The ="trms">material ="trms">semiotics of fire is our times are at stake.
='lgc'>[='lgc'>]three icons (sug="trms">gestions by ="ppl">="ppl">Haraway, three “-="trms">cene” tuned tor the touch of its critters)='lgc'>:
="lstsrd">1- ‘missing ice’ of the Capitalo="trms">cene
="lstsrd">2- ‘flame’ of the ="trms">Anthropo="trms">cene
="lstsrd">3- ‘red clay pottery’ of the Cthulu="trms">cene
(="ppl">Conley >) Rosolato treats perspective in terms of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of ="trms">sensuous ="trms">affect='lgc'>:
infant's projective activity ='lgc'>+ infant closes its eyes to fend off menace, hence negotiating with the real in a space and time ="trms">prior to the mirror ="trms">stage
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The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who='lgc'>: whose being is dependent on whose existence. The earth that the Rostam is laying on, is sacred, on the hands of an ancient creature, who has a very delicate way of “wounding” very much ="trms">different than Rostam’s quick hit-man style.='lgc'>[23='lgc'>] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the ="trms">intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.
The ="trms">techno-sci-="trms">story of the bacteria producing the air, earth and mitochondria,='lgc'>[24='lgc'>] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and ="trms">relations to the div that he must kill. The Rostam-stone-div compilation is about the ="trms">abyssal div’s death-forming and life-forming powers. Rostam, himself coming from certain transvaluative body-buildings, is taking a nap on a billion-years-old stromatolite. Is the div’s self a form of fossilization ="trms">story of the now='qstn'>? “Do you want to go to the mountain or ocean='qstn'>?” An old form of preying. He introduces an intimate perspective into the geological time-continuum. The thousands-years-old div as geological ="trms">phenomena (in Ferdowsi ='lgc'>+ Mu'in diagram='lgc'>:) structure and ="trms">morphology of a landscape made by bacteria, ='lgc'>[“...pay attention to your ‘place’ in='lgc'>] the bedrock I am carrying you on.”
The div Akvan, coming from Akoman and Aka Manah, in Avestan relates more or less to “noxious thinking.” Divs are old and ="trms">skillful ancient biotic entities with disagreeable characteristics. Their de="trms">finition is yet open and subject to ="trms">interpretation. But always disobedient to the sovereign’s project and ="trms">abyssal in ="trms">nature, divs promoted another kind of order, other than the old Gods. Their project was always to disillusionize the ideas of divine nondestruction and non="trms">technological purity. They are on the side of destruction, ="trms">technology and death. When Rostam captures the great White-Div, Div-e Sepid,='lgc'>[25='lgc'>] a nasty ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosical sentient master in “un="trms">sympathetic magic” and an expert in the ="trms">crafts of necromancy ='lgc'>[ارتباط با مردگان —> he works with form, apparition and spirit, “dead bodies,” his knowl="trms"nttrm="knowledge,Knowledge">edge-="trms">cosmos in="trms"nttrm="cluster,club">cludes textures of mineral assemblage and recrystallization,='lgc'>[26='lgc'>]='lgc'>] his blood is eventually ="trms">instrumentalized in bringing back the lost eye-sights and unearthing the captured ones.
The athleticism of Shahnameh doesn’t allow Ferdowsi to have another take on the order of div. The ="trms">poem will not permit chaos.='lgc'>[27='lgc'>] In Shahnameh, divs are the defeated ones. Ferdowsi’s contest-oriented ="trms">poetic site is towards the defeat of victory of defeat. For him, transcendence, truth, and growth are generated from the outcome of the s="trms">cene of contest.='lgc'>[28='lgc'>] He locks “dishonor” inde="trms">finitely to “defeat.” The defeated-ones become inescapably ="trms">monsters, divs. So, upon a Ferdowsian landscape of heroism and agon, the way I am trying to archaeologically (re)locate the being of div on Earth and put him in ="trms">relationality to the lithic ="trms">techniques of geo-="trms">poiesis, is a way for me to ask='lgc'>: how Ferdowsi is dis="trms">articulating div’s bodies to re="trms">articulate other bodies='qstn'>? The humanoid Middle-Ages Persian body, the stoned, the fleshy mineral, the decaying ones, the creaturely, and so on. How can we reversely re="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorize his ="trms">tropes='qstn'>? How can we arrive at the stone='qstn'>? How can we unfinish the (death)sentence div is uttered with, and pre-epically re="trms">compose him in order to syntactically arrive at his kinship='qstn'>? OK. We are testing ="trms">questions of nonhuman alterity at Ferdowsi.
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“the mind needs ="trms">wild ="trms">animals”
="ppl">Meloy
more often, there are places where mammal should be but is no longer, ='strcls'>*and in this emptiness, too, there is fieldwork to be done='strcls'>*
='lgc'>[='strcls'>*='lgc'>]euphemism='lgc'>: roads that are too civilized
Jesuit padre-="trms">historian
Je suis padre (wanna-be-father) ="trms">historians
(18th century) calling the deserts of Baja California “destitute” without asking the natices if they were misreable
='strcls'>*for many natives in the Jesuit era, christianity was not a means by to give order to mystery (or give order to misery)='strcls'>* it was food. ='lgc'>[...='lgc'>] another kind of appetite could lead people there...
='strcls'>*the christian hell looked a lot like the life they had left ='lgc'>[...='lgc'>] many Indians so hated the cold that on a chilly day at the ="trms">mission, a sermon about the fires of christian hell delighted them ='heart'>♥
="ppl">Meloy > Steinbeck='lgc'>: “food is hard to get, and a man lives inward, closely related to time”
better roads and bigger tourism='lgc'> = predatory brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)
(="ppl">Meloy herself part of a group) a goofy one with ="trms">animal notes, plant ="trms">books, and ‘je suit’ ="trms">literature
(clinging to) the delusion of ='strcls'>*feral self-reliance='strcls'>* ='lgc'>-='lgc'>-> ='lgc'>[='strcls'>*='lgc'>]fishing='lgc'>: citizenry in the public of resourcefulness
“do not go to the hunt carrying meat from home.”
in ='mywrk'>my work the ="trms">technique of ="trms">storytelling='lgc'>: to create a ="trms">stage for a wider out-of-control explosion of ="trms">gesticulating arms
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