[...] (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[...]