[...]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, nor a geometric schema of naturalistic fire.



i am loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from greek geometric,) i am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (in the San'an text, the construction of the text represents each chain incomplete and displaced.)



greet and grid you

...................................

a word on anxiety*

For Kierkegaard and Heidegger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, and homogeneity. Deleuze and Guattari echo this diagnosis when they claim that striation is negatively motivated by anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.

[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity?]

The affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into anxiety.

automatic anxieties

poetry of the others

...................................

my text, like Mohsen Feyz (one of the most brilliant students of Mullah Sadra) will wait for me at the end, 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 Sadra,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah Sadra beautifully and rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will greet me, as all writing is resurrected and approaching their authors, while we tremble together to the other-side.
#For those who love stones.



better that your tomb be the hearts of men


a symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.

their minds each a fireplace

...................................

Sohrevardi, in one of his 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 agency of fire (khasiate fa'ale atash) <-- bizari az khala (abhorrence of vacuum/void?)

the extraordinary honor of fire is because of its ability to move more sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ --> if you move, you create the ‘cause’ of movement in the world, in the beings that sense that movement, interpret it, and absorb your movement: the movement is semiotic, because it generates/proposes/sustains/initiates causality--not in the sense that your movement has consequence, but it that it risks semiotically in the eyes of the beholder a causation ‘of’ movement prior to the mover.

tabiate atash shabihe jan ast (nature of fire is like essence of life)

(for ancient iranians) fire became thus Qibla

fire: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship?)

(Empedocles) “only with fire fire can be seen.”

...................................

(what complicates?) the itinerary of claims we make about the world and its contractions

the expansive fields of immanence and trancendence we can 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 admission policy. this function or figure is precisly that which permeats modern existance

...drafts that describe an outer domain of signification

contaminative and communicative

...................................

in talking about our agreements with fire, i like to read how our rapport to the beyond has mutated (--undergone considerable mutations--) by means of our adherence to the imperatives of... trial by fire(?), test of the beyond. ==> our relation to (explanatory and descriptive) language, truth, process, and identity. (---> go to Ferdosi's poetic site)

what kind of grid the fire produces?

beyond cannot be tested, it tests you***

testability? we want everyone and everything tested

after testing the fire...

monitor time according to the pulse of German/Iranian Idealism/Metaphorism,

[God] singular infinity (~= beyondness) --> [death of God] unlimited finiteness


the temporality we associate with informtion technology is originated with fire

what ciruits are installed by this?

how the mediality of talking fire designs an actual real materially enabled?

what reality has stood its ground since Siyavash trial?

what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)?

how my threading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness?
(energizing the creative imagination in Iranian Islamicate phiosophy?)

interpretation <--?--> experience

fire-tech conscience translated and sublimated into a scientific conscience?
-transvaluation


...................................

[Serres]

technologies concerning heat--thermodynamics--shocked the traditional world and shaped the one we are working in now.
...theories concerning processes of transformation
...stages of alchemical initiations; archaic figure of fire

(ice and fire) is only relatively cold

fire, and transcendental subject

[my body lives still in that space that the society of sudabeh-fire-siyavash has formed, with fixities and social variieties. it is not an euclidian house.]


siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous

when Rostam recognizes the mark of his son, Ferdosi giving a version of recognition scene, connects --> Oedipus
the son, the mother
-we can recognize a typological space: the same and the other: the separated
-the space of the world is described requiring connection
-family tree
-parts are to be joined
-Rostam and Sohrab, Siyavosh and Sudabeh, cannot be composed to form a single homogeneous space. (Rostam and Siyavosh do that)


transsubstantiation

...................................

the “call” comes from me and from beyond and over me.

...................................

against the curtain of fire trial stands a stack of iranian proverbs about stone triggering often ideas of rigidity ~= stupidity:
aghlesh par-sang barmidare عقلش پاره سنگ برمیداره (crazy, imagination, thinking, excess,)
divane sangi be chah miandazad... دیوانه سنگی به چاه می اندازد... (stupidity, tool, irreversibility, questions of agency and 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,) [~= shekar zire ab penhan sakhtan (شکار زیر آب پنهان ساختن --> story of the apes, Buzinegano Kerme Shabtab بوزینگان و کرم شبتاب) ~= mosht dar tariki zadan مشت در تاریکی زدن]
sang az pase divar andakhtan سنگ از پس دیوار انداختن (uselessness, wrongness, chance,)
pay dar sang amadan پای در سنگ آمدن (random trouble, 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 rumorical utterence,)
dele sang دل سنگ (cold-hearted,)
آتش از دل سنگ بیرون آوردن atash az (ضمیر چوب zamire chub va) dele [darune] sang birun avardan (possiblity through work, interrogatory turture,)
sang سنگ =/= la'l لعل --how?--> sang (in Pahlavi) ~= value
sang سنگ =/= abgine آبگینه (glass, mirror, sky, diamond,) (سنگ آبگینه sange abgine: a rock to create mirrors with, abgine ze sang mizayad--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,) --?--> related to mine and mineral that gave metal and gold (in many parts of iran sang is the unit of messurment for water ---> 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 materials: diamond, water, etc.)
sang dar darya andakhtan سنگ در دریا انداختن (positive chance, relying on destiny, butterfly effect, questions of agency and responsibility,)
sang andakhtan سنگ انداختن (causality, scale, benefiting from the nature, lever, questions of agency and responsibility,)
sang bendaz baghalet baz she سنگ بنداز بغلت باز شه (stupidity, uselessness, unrewarded hardship, questions of agency and responsibility,)
sang az mum sakhtan سنگ از موم ساختن (impossibility, stupidity, wrongness,)
sang bar shishe zadan سنگ بر شیشه زدن = not drinking wine anymore (breaking the wine glass) (sometimes stone has come to mean the wine glass itself: sang ~= bade باده)

sange ghali سنگ قالی (to put a rock on an iranian carpet so the wind doesn't take it away. the stone is invited into the culture. doesn't matter why. it is there sitting with us.)

as a unit of measurement, it apears that in farsi stone associates with quantitative nature, and in Ajayeb (therefore) fire with qualitative production of nature(?)
atash is pure quality
sang has no quality, it has only quantity
---this is undermind:
a trip to the archive of stones, muze jawaherat 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

...................................

(to address) unmarked territory and unmarked destiny

...................................

stones tell destinies, they are old old old, they are carriers of memory, witnesses of the past, no to wipe out its rough-edged remainders

another take on rock: Stromatolite (are the real telling stone, once bacteria) --> fossilization (~= stone) {structure, morphology,
(gaining sale [Stromatolite is bacteria preying] --> predation --> Multicellularity)
-distinguish between biologically formed and abiotic stromatolites is (hopefuly) still open
•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?v=UlxqeSXyPd8)
•landscape made by bacteria: cyanobacteria became the first microbes to produce oxygen by photosynthesis. (although the excess of free oxygen was toxic to anaerobic inhabitants, therefore responsible for one of the most significant extinction events in Earth's history.)

Stromatolites (/stroʊˈmætəlaɪts, strə-/[1][2]) or stromatoliths (from Greek strōma, str?ma, mattress, bed, stratum, and ?????, lithos, rock) are layered bio-chemical accretionary structures formed in shallow water by the trapping, binding and cementation of sedimentary grains by biofilms (microbial mats) of microorganisms, especially cyanobacteria.[3] Fossilized stromatolites provide ancient records of life on Earth by these remains, some of which may date from 3.7 billion years ago.[4][5] 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.[6][7] (Wikipedia)


*oxygen

[img https://commons.wikimedia.org/wiki/File:Oxygenation-atm-2.svg]

O2 build-up in the Earth's atmosphere. Red and green lines represent the range of the estimates while time is measured in billions of years ago (Ga).
Stage 1 (3.85-2.45 Ga): Practically no O2 in the atmosphere. The oceans were also largely anoxic with the possible exception of O2 gases in the shallow oceans.
Stage 2 (2.45-1.85 Ga): O2 produced, and rose to values of 0.02 and 0.04 atm, but absorbed in oceans and seabed rock.
Stage 3 (1.85-0.85 Ga): O2 starts to gas out of the oceans, but is absorbed by land surfaces. There was no significant change in terms of oxygen level.
Stages 4 and 5 (0.85-present): O2 sinks filled and the gas accumulates.[1]

[1] Holland, Heinrich D. “The oxygenation of the atmosphere and oceans”. Philosophical Transactions of the Royal Society: Biological Sciences. Vol. 361. 2006. pp. 903-915.


metazoan phyla : animal

history of life is tight to hisory of oxygen --> fire
Aerobic metabolism is more efficient than anaerobic pathways

Abiogenesis: the natural process of life arising from non-living matter, how pre-life chemical reactions gave rise to life on Earth
•self-replicating molecules
•RNA world --> catalyze peptide ligation or amino acid polymerization --> protains, specialized biocatalysis --> RNA + iron ==> DNA : data storage
•synthesized from inorganic compounds
•catalysis in chemical systems =?=> molecules necessary for self-replication
•this is a protain writing


*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 [...] water with similar deuterium-to-hydrogen ratio was already available at the time of Earth's formation, as evidenced in ancient “eucrites” meteorites originating from the asteroid Vesta. (wikipedia)


(four elements temporal hierarchy)
earth > water > oxygen(air) > fire

...................................

[with Guy Debord]

fire media theoretic

‘image’ detached into a stream, percieved as generality --> an inversion of life (“visible” negation of life - that has invented a visual form for itself)

(its social practices)

fire, not subordinate, as spectacle comes as means of unification, locus of illusion, generalized apparition --> seperation
(its general truth) fire untouched by evolution and form binding constrains, is a universal mater, the spectacle of burning flame manifests itself as a positivity out of reach and beyond. the case of fire is different than Deobord spectalcle who speaks: “Everything that appears is good; whatever is good will appear.”

therefore fire specatle is not image, rather social relationship between subjects that are mediated by it

thus the function and phenomenon of separation mediated by fire becomes part and parcel of the unity of the world, from now on
-a new form of the sacred emerged with the discovery of fire's image
-produced new worshipful subjection

the language of the fire as spectacle is composed of signs that talk to Moses, Zaratostra, and others
-in this 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 (inter)mediated encounter? and what are the consequences of talking to fire? (technicity and affectibilty)
(mount sinai : cradle of stone, rendered dead matter when ‘he’ comes out of stone-age)
•the Israelite's God, who appeared “by day as a cloud and by night as a fire” (Exodus 13:21)

[fire and brimstone, an idiomatic expression of signs of God's wrath in the Hebrew Bible (Old Testament) and the New Testament.] --> the fate of the unfaithful
(--> 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 opposition to concret stone activity

mystic order ~?-> spectacular order

the spectalce of fire reciprocal alienation was part and parcel of human social life and its essence underpinning its relations to the real

diversities and contrasts in looking into the image of flame

what is already in society that fire (spectacle) gives expression? the beyond

(fire, we are) governed by its agenda

***monopolization of the realm of appearances*** (excluding other illusions, apparition, tellings, etc.)

-with fire a new brand of storytelling
***fire's spectacular aspect (accumulated to the point that) produces an image-object that is a seperate entity [accumulation --> generality/category --> new object], that of the mediated, from the fire itself, a second objecthood detached from its materiality, introduing transcendent immateriality --?--> metaphysics
-taking over life and existence


from vision to wisdom
categories of visulaity took human cognition hostage, gave rise to a metaphysical tradition/abundance imposing itself upon existence, regulating the perception of material life, philosophizing ‘reality’ to ‘beyond nature’ : *alienated thought* (due to the alienated power of fire) --- immaterial specatle of the afterlife, the world-beyond rendering life dead

abounding in metaphysical subtleties
-metaphysical abundance

...allegiance to the frozen

(Rumi's calling) “You must burn!” - this is very selfish
[to Siyavash?]

still today in sci-fi we are talking to a technoilogized light (as the messenger of beyond)

fire, transforms the 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 = life {~= spectacle}


the fire spectacle colonizing our participation with the beyond, colonizing the way our flux of senses make tentative contact with the other sides,
(what a stone suggests? the senses that never stop participating, never stop throwing themselves beyond the immediatly visible)

every phase of existence

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[Scott Gilbert]

(all organic beings have been formed on two general laws, according to Darwin:)
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” Rumi wants embryology undermined?]

construct phylogenies
(phylogeny : branching out evolutionarily)


small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mullusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality [~-> mutation is not random])

(Waddington then launched into a) critique of 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 jurisdiction (a judiciary not a branch of any map of governance)

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(Haraway on Burning Man:) Fire in the North American West has a complicated multispecies history; fire is an essential element for ongoing, as well as an agent of double death, te killing of ongoingness. The material semiotics of fire is our times are at stake.
[]three icons (suggestions by Haraway, three “-cene” tuned tor the touch of its critters):
1- ‘missing ice’ of the Capitalocene
2- ‘flame’ of the Anthropocene
3- ‘red clay pottery’ of the Cthulucene




(Conley >) Rosolato treats perspective in terms of the origins of sensuous affect:
infant's projective activity + infant closes its eyes to fend off menace, hence negotiating with the real in a space and time prior to the mirror stage

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The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who: 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 different than Rostam’s quick hit-man style.[23] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.

The techno-sci-story of the bacteria producing the air, earth and mitochondria,[24] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and relations to the div that he must kill. The Rostam-stone-div compilation is about the 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 story of the now? “Do you want to go to the mountain or ocean?” An old form of preying. He introduces an intimate perspective into the geological time-continuum. The thousands-years-old div as geological phenomena (in Ferdowsi + Mu'in diagram:) structure and morphology of a landscape made by bacteria, [“...pay attention to your ‘place’ in] 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 skillful ancient biotic entities with disagreeable characteristics. Their definition is yet open and subject to interpretation. But always disobedient to the sovereign’s project and abyssal in nature, divs promoted another kind of order, other than the old Gods. Their project was always to disillusionize the ideas of divine nondestruction and nontechnological purity. They are on the side of destruction, technology and death. When Rostam captures the great White-Div, Div-e Sepid,[25] a nasty metamorphosical sentient master in “unsympathetic magic” and an expert in the crafts of necromancy [ارتباط با مردگان —> he works with form, apparition and spirit, “dead bodies,” his knowledge-cosmos includes textures of mineral assemblage and recrystallization,[26]] his blood is eventually 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 poem will not permit chaos.[27] In Shahnameh, divs are the defeated ones. Ferdowsi’s contest-oriented poetic site is towards the defeat of victory of defeat. For him, transcendence, truth, and growth are generated from the outcome of the scene of contest.[28] He locks “dishonor” indefinitely to “defeat.” The defeated-ones become inescapably 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 relationality to the lithic techniques of geo-poiesis, is a way for me to ask: how Ferdowsi is disarticulating div’s bodies to rearticulate other bodies? The humanoid Middle-Ages Persian body, the stoned, the fleshy mineral, the decaying ones, the creaturely, and so on. How can we reversely remetaphorize his tropes? How can we arrive at the stone? How can we unfinish the (death)sentence div is uttered with, and pre-epically recompose him in order to syntactically arrive at his kinship? OK. We are testing questions of nonhuman alterity at Ferdowsi.

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“the mind needs wild animals”
Meloy

more often, there are places where mammal should be but is no longer, *and in this emptiness, too, there is fieldwork to be done*

[*]euphemism: roads that are too civilized

Jesuit padre-historian
Je suis padre (wanna-be-father) historians
(18th century) calling the deserts of Baja California “destitute” without asking the natices if they were misreable
*for many natives in the Jesuit era, christianity was not a means by to give order to mystery (or give order to misery)* it was food. [...] another kind of appetite could lead people there...
*the christian hell looked a lot like the life they had left [...] many Indians so hated the cold that on a chilly day at the mission, a sermon about the fires of christian hell delighted them ♥

Meloy > Steinbeck: “food is hard to get, and a man lives inward, closely related to time”

better roads and bigger tourism = predatory brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)

(Meloy herself part of a group) a goofy one with animal notes, plant books, and ‘je suit’ literature


(clinging to) the delusion of *feral self-reliance* --> [*]fishing: citizenry in the public of resourcefulness

“do not go to the hunt carrying meat from home.”


in my work the technique of storytelling: to create a stage for a wider out-of-control explosion of gesticulating arms

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    “wherever you are, wherever you go, there are untamed creatures nearby that need you attention. unplug your modem. slam shut your self-help books. quit standing around like a wall trout. get to work.
    invite warblers to your neighborhood with shaggy plots of greenery. learn everything you can about the bandit-eyed racoon that stares at you through your sliding glass door, demanding enchiladas.
    mark the direction of jet black darkling beetles marching up a red dune like a troop of miniature helmets. east? south?
    let black widows live in your soffits.
    lie on your back on a breezy sweep of beach and stare at the undersides of magnificent frigate birds. master a hyena's laugh and use it when in the presence of politicians.
    admire the make midwife toad, who carries fertilized eggs on his back for a month. understand that certain species of mollusk can change their gender, know that from a ball afloat on tiny filaments inside its fanned shell, a sea scallop can tell which way is up.
    crane your neck. worm your way. wolf it down. monkey with things. outfox your foe. quit badgering your tax attorney.
    take notes on the deagness of coral, the pea-size heart of a bat. be meticulous. we will need these things so that we may speak.
    the human mind is the child of primate evolution and our complex fluid interactions with environment and one another. animals have enrished this social intelligence. they give concrete expression to thoughts and images. they carry the outside world to our inner one and back again. they helped language flower into metaphor, symbol, and ritual. we once sang and danced them, made music from their skin, sinew, and bone. their stories came off our tongues. we ate them. they ate us.
    close attention to mollusks and frigate birds and wolves makes us aware ont only of our own human identity but also of how much more there is, an assertion of our imperfect hunger for mystery. ‘without mystery life shrinks,’ wrote biologist Edward O. Wilson. ‘the completely known is a numbing void to all active minds.’”
(Meloy, Eating Stone p142-143)

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Jacobsen on ancient mesopotamian

*religion = response*

[*]numinous: a unique experience of *confrontation with power* not of this world, confrontation with a ‘wholly other’
--> terrifying, demonic dread, awe, sublime majesty, fascinating, demanding unconditional allegiance, etc.
*positive human response [in thought (myth, theology) + in action (culd, worship)] ==> religion*

metaphor: human psychological reaction to the experience [of numinous] by means of analogy
-in metaphors all that is shared by the worshipers of an individual culture or cultural period in their common response to the numinous is summed and crystallized
-choice of central metaphor: wants to recapture and transmit, the primary meaning on which it builds, which underlines and determines the *total character of its response* = the total character of its religion
-major religious metaphors of the ancient mesopotamians have a double nature as pointing beyond themselves to things not of this world & yet being and remaining very much of the world

in attempting to interpret religious metaphors, one must seek to bring out as fully as possible its *powers to suggest and recall* the numinous
-to one generations is fresh and powerful may be to another seem old and trite
suggestiveness =/= representaive of its period --> literalness: attention to human purposes and values ==> [flase] sense that all has been explained and understood

human's recognition of dependency upon power not of this world --> religious expressino = transcendent hope and trust (=/= Nietzsche)


*(mesopotamian) numinous = immanence (in feature of confrontation) =/= all transcendence

mesopotamian experience of numinous power = revelation of *indwelling spirit* --> power at the center of something that caused it to be and thrive and flourish =/= Old Testament's numinous = transcendent {---> go to the experience of Moses with the burning bush: ‘God =/= bush’ --> **God happened as it were sojourn there موقتا but he is altogether transcendent, and there is nothing but a purely situational ephemeral relation with the bush}
--✕--> a mesopotamian would have experienced the burning bush differently: numinous power of the bush's being (not just “in” it) --> numinous = immanent =/= transcendent

power speaking to Moses in the desert disassociates itself from the bush and identifies itself as the god of Moses's father --> needs introduction =/= numinous power speaking to the mesopotamian Enkidu in Gilgamesh Epis does not choose to disassociate itself from it locus and so needs no introduction. --{"the sun god heard the word of his mouth; from afar, from the midst of heaven, he kept calling to him.” <-- the power is here seen as immanent in the visible sun, is what animates it and motivates it, *is the god who informs it*}

in Akkadian (the language in which epic of Gilgamesh is written): ‘the word for X = the numinous power in X’
•(word for) visible sun = sun god
•the sumerian word for sky, the visible blue dome overhead, which turns black and full of stars that make their wat across it at night = the name of the numinous power in the sky, its power and its will to be, the sky god

the form given to numinous encounter may adjust to the content revealed in it

*sometimes the form-giving imagination reads details and meaning into a form beyond what is given in simple observation* --> the numinous power in thunderstorm developed from the dark thundercloud into an enormous black eagle, but since the mighty roar of the thunder could not well be imagined as issuing from other than a lion's maw, this bird was given a lion's head

**form-giving imagination**
rings the changes on a basic meaningful form in a whole series of variations, each expressing the underlying numinous content in different ways
-series of suggestive variant images all expressive of its power to wax, to produce and yield


lord: a charismatic leader magically responsible for producing fertility and plenty for his subjects
...situationally determined nonhuman forms --✕--> victory of human form over nonhuman forms slowly and with difficulty (with the begining of third millennium from early Dynastic onward)


intransitive: fulfilled in the specific situation or phenomenon and did not reach out beyond it (~ characteristic boundness to some phenomena)
(ancient mesopotamian saw) numinous as immanent ==> name that power and attribut form to it in terms of the phenomena


[Jacobsen's well articulation to pose a question -->] *the characteristic of mesopotamian boundness to the externals of situation in which the numinous was encountered...* ==>
•intransitiveness
•differentiation ==> pluralistic aspect (--> polytheism) --> divine aspects that it recognized

plurality ==> ability to:
•distinguish
•evaluate
•choose

“No god went by, why are my muscles paralyzed” (Gilgamesh) --> ‘god = paralyzing fear’
uncannily good luck
sudden realization of having come to harm
numinous power experienced in sudden illness
*no allegiance was invented* ==> no cult developed

they are gloomy, their shadow dark,
no light is in their bodies,
ever they slink along covertly,
walk not upright,
from their claws drips bitter gall,
their footprints are (full of) evil venom.

(from [more primitive?]) dread --to--> fascination

the shivers and chills (of death)
that fritter the sun of things,
spawn of the god of heavens,
spawned on an evil spirit,
the death warrants, beloved sons of the storm god,
born of the queen of the netherworld,
who were torn out of heaven and hurled from the earth as castoffs,
are creatures of hell, all

we are not determined, we are engendered


numinous as immanent --> external habituation: inviting (or magically enforcing) the presence of the power within

efforts of such habituation:
•cult dramatic
•fashioning or appropriate divine images
•religious literature
•temples

*cult drama: the form fills with its content*
literally re-present god, presenting his external form, (bring about the god's presence through ritual representation of him) --> beneficent results for the community [--> still works today]
•sacred marriage
•yearly lamentations
•battle drama (primeval contest for world order against the forces of chaos)
fashioning of images (of the god) --> to achive lasting presence

poetry: means of invoking the presence of powers [--> we are doing this still?! bad poetry]
creative power of the word underlines all mesopotamian (religious) literature
•works of praise
•works of lament (specialized lamentation-priest @Sana, Ali )
*lament: influencing and swaying the divine heart by reminding the god of past happiness, rather than by magically recreating that past*


(mesopotamian:) *temple = house*
(implication between) the divine owner and his house --> emotional closeness of a human owner and his home + the *closeness of essence* (of being) --amounting--> to embodiment =/= habituation
--> house = temple = representation of the power that is meant to fill it

(similar to human dwelling) ***house = temple = the place where the owner could be found (or felt)***
--> that god (the owner) was present and available

the god's retainers --> because the temple was god's home, was not only near and approachable, he was involved with the fortunes of the community and commited ti maintaining it --> *mesopotamian temple was profoundly awesome* (it carried awesome aura, awesome or angry nimbus هاله)
-the temple was covered with loveliness
-the god's private apartment shrouded in darkness : the dark room (no eye is to see)
--> specific closeness of essence + the power inhabiting it

authoritative revelation
know what was “the proper thing”

house mountain
house rising sun
house causing light
he who issues forth from the thriving...


ancient =? ancient to us ~=? ancient to them

there is no living cultural tradition that connects us with mesopotamia

immediate unanalyzed total reactions (?)

false meanings jar, stop, and lead no further

older elements (seemingly unchanged) come to mean something quite different, have been interpreted to fit into a new system of meanings

religious metaphors:
•spiritual core in phenomena
•rulers
•parents


[and then later] dark age closed down on mesopotamia
many divine wills to the willful whim of a single despot
*major gods became natural gods* (identified with narrow national political aspirations)
--> barbarization of the idea of divinity

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(how to take seriously) water's materiality --> how to think with water (or *how water means*):
•water can bring human conceptual life along with it from local to global concerns
•[can help us to] go beyond qualities that express some timeless properties

(my point: the experience of fire is as inseparable from that of stone)
[Alberti suggests] *to think in terms of the properties of the phenomenon ‘rock/water’ as engendered by specific, embodied practices in this place* (=/= grappling with the question of the agentive capacities or properties of the rock or water)

***there are many waters (fires, jinns, divs, stones, shadows), not only many meanings of water (fires, jinns, divs, stones, shadows)***

}--> Alberti's brilliant response to Strang's bad idea of universal notions of properties (which is a very common tendency towards relationality among artists --> Strang: “common material properties of things, and the shared cognitive and phenomenological processes through which people interact with them, generate recurrent ideas and patterns of engagement in diverse cultural and historical contexts”)

to bear on the form and content of an argument about water as:
•material
•social
--> describing relations (human and nonhuman) established through water
*what water can do: flow*

agentive or affective capacities of materials --> (bad philosophy of flux) flow as a overgeneralized model for materiality =/= expanding relations water engenders through its properties in particular locations or rivers

*humans are able to shift conceptual scales through reflexivity*

(Alberti asking within archaeology:) how to reconcile materials and meaning without introducing a representationalist logic where meaning is applied to matter by a thinking subject? how to show their co-existence without resorting to determinism?

now everyone is busy and talking about *relationality* than about *meaning* (=/= my work has alwayes been about both, how to take risks in meaning, my lecture-performances = adventures of meaning)
-we cannot mearly talk about relationality {quasi-universal experience of properties ==> commonalities of meanings across time and culture}, the question of meaning remains --Alberti--> how are we to think about non-arbitrary categories, meanings and values without recourse to universal properties? how different meanings can adhere to the same substances?

materials (water, parasite, etc.) lend themselves to conceptual innovation

often things are willed away (not by a more agentive segment of the population [<-- paranoiac understanding], but) due to the attraction of other kinds of work elsewhere

(how not to) think of the entire phenomenon as one in which properties become determinate (~ scheme transfer) --✕--> properties are imminent in embodied human engagement with that world [~ Baradian: there is no such thing as a property that belongs to an independent object]
•body may be the first tool
•properties (or potentials [ajayeb style?]) cannot be listed

X as agent presents us, as shadow shows...

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winds
روح ruh, spirit =/= wind: thermal expansion of air ~ air’s tendency to rarefy and expand under the influence of heat
(recognition of) thermal expansion of air ==> motor of global atmospheric circulation

explaining winds --Borrelli-->
•how rational thought could grasp
•how divine power descended to earth

pneumatic machines
gears, weights, levers, pulleys

****premodern natural phenomena
--more--> exploring and classifying *varieties* of things =/=
--less--> common *causes* of things

varieties =/= causes


cause ==>? highly complex phenomena
  |           |  
[-O-] ==> {t|/?#$^%V!~)&^} <-- premodern science and art today stays here (---> go to Stewart’s attunement to phenomena)


[*]navigation: negotiation between the direction one ‘witches’ to travel & the direction that is ‘possible’ to travel --> wind sense:
temperature
humidity
intensity
regularity
smell
knowledge of astronomy + geography


wind rose --> (connection between:) celestial + astronomical order + terrestrial variety (of land + living creature)

estimate the speed of the ship
throw a log with a rope attached to it overboard, and measure how much rope went overboard within a given period of time

Pliny the Elder --> historia naturalis

Seneca --> naturales quaestiones
air has a natural power of moving itself [==> agency باد]
}<== Seneca’s stoic worldview: conceived the cosmic principle of all life and movement (pneuma) as a subtle substance pervading everything and giving rise, among other things, to all weather phenomena
air = expression of pneuma (alive & live-giving)
all weather = manifestations as transmutations of air
(late medieval encyclopedia -->) *weather = a kind of alchemy of air*
(late medieval wind diagrams -->) wind: cosmic divine powers blowing from the celestial sphere onto earth

Aristotle + Albertus Magnus ==> explanation of the nature and origin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally

hot and dry exhalations

aeolipila: a hollow metal sphere (shaped like the face of Aeolus) with a single tiny hole in it

air possessed a force (“vis”) that heat could awaken

16th century --increase--> interest in systematic explanation of meteorological phenomena

#workshop on wind poetry
epic battle, systems moving air, agency,

feature of Renaissance thought --> the idea of *a middle instance (neither fully corporal nor fully incorporeal) intervening between matter and soul* [+ fire as intermediator] ~ spiritus, pneum, quintessence ~ fire or air

...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between

spirit: air-like substance
air: preferred vehicle of spirit (conveyed the breath if life + *used by demonic spirits as a means to produce material effects*)

*spirit: celestial origin to the “innate heat” (calidum innatum) of living creatures

effects of solar heat on air : act of vitalization

pneuma of the stoics + astral body of Neoplatonic philosophy + medical spirits of Galenic medicine }==>
•Renaissance
•(christian notion of) Holy Ghost
•the idea of close connection between wind and divine power (in Bible)

(in alchemical view) spirits were somehow connected ti air <== quintessences were often separated from raw substances in the form of vapours


ajayebna[...]