[...]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.)

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

="large lg2" stl="font-size:112%"> 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!”)

="large lg1" stl="font-size:110%"> 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'>]

="large lg3" stl="font-size:112%"> 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

="large lg4" stl="font-size:110%"> 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

="large lg5" stl="font-size:118%">

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'[...]