[...]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 Aristotle first who was performing such procedures)

attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)

inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.

human species’ “theme” is Paleolithic

(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes

Children at age six are typically anthropomorphic

trees structure space

**imagining the possibilities of something else being in there.
(how we were doing it? before fire)

“A meditative stillness that is good for the human soul, suggests 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.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]

mammalian ecology

[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]

a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)

a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation, in an animistic logic)

mind, memory, --> cognition and communication --> reference --> imitating the animal's calls ==> stylized performances ==> (a repertoire of) symbolized references (sign language?) ==> accumulation of synonims (--> we are already consuming symbolic ambition) --> early metaphores --> narratives get out of hand (--> “concrete” is invented) --> [...] (--> narration of past is invented which is always about the future) --> codification of world without tense or causality in language ----> tense & causality ----> pervasive truths
-this diagram is about the future for the subject whom is using the signs, telling the others where the game animal is and will be. in this text i am trying to pantomime a mimicked reference (of where the [game] animal is), sharing the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “animal,” and how fat or far it is. [running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara: Capra, 1981)]

symbolism --> man traveling within himself --> need to travel outside an infinitely larger reality ==> beyond --- different brand(s) of infinity

secular hunting --- the hunt becomes monstrous. i am calling for an old sacred hunt [sustained in myth and ceremony?] of concepts?
-hunt is gestalt(en)

(with our) hopes and tropes

boundary creatures and matters -- fire's function/act was peripheral, was in the threshold world of human passages(?) [then it made an entrance]

humans’ mimetic participation with fire

infinitely complex affinities



to be noted the nuanced differences between talking and telling (harf-zadan/goftan)
*talking* can not be accompanied by a direct object (the talked) and *telling* 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 *ask fire questions, but you *listen to stone what it is telling. [what fire suggesting, offering to the sense? (i am thinking Ajayeb)] with fire you can debate but this debate is bulshit since you are under its spectacularity and authority, superior to the (inflammable) 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 communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, sensuous touch is the matter of stone, intimacy*, sensuous intimacy with the stone, sensuous proximity)
---(rock in water : reef)
-transcontextual; transcontextuality = tanglement {figures running in opposit directions but held together}


nature is a context
*past is a context

*the landscape is full of ghosts (whether we want it or not)
mediated forms

Some examples of exothermic processes:
-spontaneous combustion (~= fire)
-Nuclear fusion (~= sun)
-(in this writing, i am going to take a defenition of fire recovering it from bible, that of the spectacle flame that of the material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)

the issue is reversibility
(“evolution” inevitable? Irreversible?)


[title]
•A Materialist Inquiry into the Beyond
•A Mineral Inquiry into the Beyond
•Genealogy of a Worship: Talking-Fire and Telling-Stone
•Talking-Fire and Telling-Stone - Genealogy of a Worship
•Ajayeb-e Atash
•Fire and the Transcendental Subject
•Zolmat and the Appropriation of the Elsewhere
•Fire and Different Internals of Being
•Black-Box and other Human Extensions



genealogy of a worship (fire)
how can one pray ‘to’ animals? (~ prey upon them)
how can one pray ‘to’ elements?

amenity (of stone) (=/= enmity of fire)



*trial by fire, fire as judge
(test, respond to whether or not something is true or false)
iranian frost, is not the same as ice---ice was still the object of fascination. transforming fire into mosque---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ancestery. a telling-smoke was your inheritence, your grandpa. same in Latin: ‘focus’ means both fire-place and ancestral
ether --> azar --> atash
fire = (institutional?)-order ~ justice = law =/= nondialectic
the order of fire =/= agonism [positivly channeled disagreement]
the order of fire is a materialist conception of history, that fire eventually purifies and leave no reason but the reason of harmonious ~= consensus, 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: dishonor = defeat --> the defeated = the monster, the ‘Div’)
‘agon’ in Latin literaly means arena of competition, the scene of contest--meydan? what would be (the instrumental) relation to the mode of destruction in Shahnameh's kind of fire?


Indo-Iranian register of fire worship (around 1500 BC)
-fire burns (ever) upwards
(Sadeh festival, Shahnameh, Iran)
-Sadeh: fire-related festivals celebrated throughout Greater Iran and date back to when Zoroastrianism was still the predominant religion of the region. (Wikipedia)


Lindsey Collins [on intersection of illness and landscape]
wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow wilderness, in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity
-recovery climbers actively make permeable bodies ==> ecologies

“recovery climbs = embodied practices of resilience + interrelation” =/= survivorship narrative

(for Woolf) illness: 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 dictatorship in Siyavash story, a fire's aspect as instituted social order

*trial by fire
trial by mountain [~= rock] (slow wilderness) -- suffering and healing in difficult landscapes (Lindsey Collins - phd) -->{climbing mountain peaks and summits figures as a journey similar to a struggle with disease --- wilderness therapy creates what she calls a **slow wilderness,** in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity. -- it is about making permeable bodies (+and landscapes through their interactions.) --- climb: embodied practices of resilience and interrelation ==> a different ecological model: working with the limits and obstacles that illness brings =/= repudiating illness in favor of ***survivorship narratives***} --> there is a moment in Shahnameh highlighting this narative---can we look at the story of Siyavash, his fire-trial, against Sudabeh? Siyavash raised by masculine figure Rostam cannot love the feminine processes of Sudabeh, (she wants him, in an experimental [sex] erotic participation, her attempt at melting his moral ice, which we later find out fire cannot melt***) to break the fabric of obligation (his intense commitment to the father-king combination) =/= tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulness - *the myth of the strong personality*) ==> Siyavash--patriarcal type of guy who doesn't know how to greet her snaky figure politly--excuses himself of a vital encounter and sustains an ascetic subtraction, and lets Ferdosi--alwayes on God-Fire's side--execute Sudabeh through the bad boy Rostam hyper-masculinity itself. Siyavash/Rostam is utterly non-queer, Siyavash: Rostam's pet project, domesticated, passes the exam. Sudabeh is shocked and screwed-over by the narrative and spectacularisation of the fire's truth-event in an “enactment” plotted by Ferdosi--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: moshk, golab, sharab, infinite odors--she is ‘full of it.’ drugs, toxins, rumorous texts, etc. smell of Siyavosh: nothing. neutral. sober. his silence-treatment appeals to the big father. (king's nose. smelling as justuce method? 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 corresponds 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 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 (---Sudabeh had?)

the Sudabeh's case is a non-agonistic agon, not to be fooled by its decieving differences from Rostam's combats--both are competition as a form of exclusion. in her case we see forms of social conflict in gender, class, race, and even material 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)
[things are still essencing at the distance---what Rostam radically is unable to understand]

(a network of relations and nonrelations depends on the way we address how Ferdosi greets Sudabeh, failed in the exam and examination ==> fire creating a network of relations [Rostam, Siyavosh,] and nonrelations [Sudabeh, King,])
-what are the conditions enabling the delivery of the Sudabeh [to the beyond (of Shahname)]? (of greeting her?) which poetic sites [we don't want to enroll]? (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 beasts [we are interested in the beasts, and not in his “seven” trails], so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery again? (in Shahnameh) anything other than athletism and boys sord play: female “mouth”)
-Ferdosi resisting any project of fusional gathering
[unlike Sudabeh, Tahmineh--Rostam's wife--was after having a child with him. she gets a pass, passing Ferdosi's test of maternity. is Sudabeh's fault that she doesn't want to mother? And Rudabeh wants Zal az far as he plays the classic male role model in stealing her?]

[there is a moment in Shahname when it conjoins women and [disgust?], enmeshing them] [and why am i taking upon myself to defend woman? interrupting the abyssal enjoyment of the poem in punishing Sudabeh?]----of Ferdosi not allowing a feminine drift and deviation, from the Law. ***it's Father Time.
--> am i reclaiming otherness by enforcement? (recover her? =/=? understand her) why zoom in her? why teaching myself how to trust and desire her? (allowing myself being lured by her. why it is imperative to let ourselvse to be lured by the “her-idea”?) (is Ferdosi mobilizing forces in iranian hearts? militarize them? “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 metamorphic transformation that animated fire of the fire-temple in the mind of Ferdosi. by participating in Sudabeh's case, her assemblage, i am also recovering my own capacity to care for Ferdosi's fire too and accept being mystified by its telling flames. [end of Sudabeh part])

in a world where humans were increasingly rendered particularly lively (than the creatures without nervous systems ~= 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 authority figure---by the end of Pleistocene)

(Jesus) will baptize you with fire. (the Old Believers)


moses in fire: stop the representation! stop the constant demonstration! 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+var (var = tested ~= just or fairly judged)
Ibrahim's case is a *warm var

water trial, drowning women to examine if they are witches
water+fire trial -- 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 widespread diversification of life in Earth's history, known as the Cambrian explosion, in which most modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually transitioned 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 modern plants (conifers) appeared.

The Paleozoic Era ended with the largest mass extinction in Earth's 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.[4] Recovery of life in the sea may have been much faster.[5]

[4] Sahney, S. & Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal Society: Biological. 275 (1636): 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to read. PMID 18198148.
[5] http://www.economist.com/node/16524904 The Economist



not a naturalistic schema of the geometry of hot point, [...]