[...]br /> ="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'>==> stylized performances ='lgc'>==> (a repertoire of) ="trms">symbolized references (sign ="trms">language='qstn'>?) ='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'>----> tense ='and'>& ="trms">causality ='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'>==> 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)

="large lg2" stl="font-size:110%"> (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

="large lg1" stl="font-size:145%">

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)

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

='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'>?


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

="large lg5" stl="font-size:154%">

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'>==> 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'>==> 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[...]