[...]or of ls clss='strcls'>***ls>survivorship lss="trms">narrativesls clss='strcls'>***ls><lgc clss='lgc'>}lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> there is a moment in Shahnameh highlighting this narative<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>can we look at the lss="trms">story of Siyavash, his fire-trial, against Sudabehlss='qstn'>? Siyavash raised by masculine figure Rostam cannot lss="trms">love the feminine processes of Sudabeh, (she wants him, in an experimental <lgc clss='lgc'>[lgc>sex<lgc clss='lgc'>]lgc> lss="trms">erotic participation, her attempt at melting his moral ice, which we later find out fire cannot meltls clss='strcls'>***ls>) to break the fabric of lss="trms">obligation (his intense commitment to the father-king combination) <lgc clss='lgc'>=/=lgc> tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulness - ls clss='strcls'>*ls>the myth of the strong personalityls clss='strcls'>*ls>) <lgc clss='lgc'>==>lgc> Siyavash<lgc clss='lgc'>--lgc>patriarcal type of guy who doesn't know how to lss="trms">greet her snaky figure politly<lgc clss='lgc'>--lgc>excuses himself of a vital encounter and sustains an ascetic subtraction, and lets l clss="ppl">Ferdosil><lgc clss='lgc'>--lgc>alwayes on God-Fire's side<lgc clss='lgc'>--lgc>execute Sudabeh through the bad boy Rostam hyper-masculinity itself. Siyavash/Rostam is utterly non-queer, Siyavash<lgc clss='lgc'>:lgc> Rostam's pet project, domesticated, passes the exam. Sudabeh is shocked and screwed-over by the lss="trms">narrative and lss="trms">spectacularisation of the fire's truth-event in an “enactment” plotted by l clss="ppl">Ferdosil><lgc clss='lgc'>--lgc>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<lgc clss='lgc'>:lgc> moshk, golab, sharab, inlss="trms">finite odors<lgc clss='lgc'>--lgc>she is ‘full of it.’ lss="trms">drugs, toxins, lss="trms">rumorous texts, etc. smell of Siyavosh<lgc clss='lgc'>:lgc> nothing. neutral. sober. his silence-treatment appeals to the big father. (king's nose. smelling as justuce lss="trms">methodlss='qstn'>? 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 corlss="trms">responds 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 lss="trms"nttrm="already,spread">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 (<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>Sudabeh hadlss='qstn'>?)

the Sudabeh's case is a non-agonistic agon, not to be fooled by its decieving lss="trms">differences from Rostam's combats<lgc clss='lgc'>--lgc>both are competition as a form of exlss="trms">lss="trms"nttrm="cluster,club">clusion. in her case we see forms of lss="trms">social conflict in gender, class, race, and even lss="trms">material lss="trms">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)
<lgc clss='lgc'>[lgc>things are still essencing at the distance<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>what Rostam radically is unable to understand<lgc clss='lgc'>]lgc>

<lrg clss="large lg2" stl="font-size:111%"> (a lss="trms">network of lss="trms">relations and nonlss="trms">relations depends on the way we address how l clss="ppl">Ferdosil> lss="trms">greets Sudabeh, failed in the exam and examination <lgc clss='lgc'>==>lgc> fire creating a lss="trms">network of lss="trms">relations <lgc clss='lgc'>[lgc>Rostam, Siyavosh,<lgc clss='lgc'>]lgc> and nonlss="trms">relations <lgc clss='lgc'>[lgc>Sudabeh, l clss="ppl">Kingl>,<lgc clss='lgc'>]lgc>)
lss="prgrph">-what are the conditions enabling the delivery of the Sudabeh <lgc clss='lgc'>[lgc>to the beyond (of Shahname)<lgc clss='lgc'>]lgc>lss='qstn'>? (of lss="trms">greeting herlss='qstn'>?) which lss="trms">poetic sites <lgc clss='lgc'>[lgc>we don't want to enroll<lgc clss='lgc'>]lgc>lss='qstn'>? (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 lss="trms">beasts <lgc clss='lgc'>[lgc>we are lss="trms">interested in the lss="trms">beasts, and not in his “seven” trails<lgc clss='lgc'>]lgc>, so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery againlss='qstn'>? (in Shahnameh) anything other than athletism and boys sord play<lgc clss='lgc'>:lgc> female “mouth”)
lss="prgrph">-l clss="ppl">Ferdosil> resisting any project of fusional gathering
<lgc clss='lgc'>[lgc>unlike Sudabeh, Tahmineh<lgc clss='lgc'>--lgc>Rostam's wife<lgc clss='lgc'>--lgc>was after having a lss="trms">child with him. she gets a pass, passing l clss="ppl">Ferdosil>'s test of maternity. is Sudabeh's fault that she doesn't want to motherlss='qstn'>? And Rudabeh wants Zal az far as he plays the classic male role model in stealing herlss='qstn'>?<lgc clss='lgc'>]lgc>

<lgc clss='lgc'>[lgc>there is a moment in Shahname when it conjoins women and <lgc clss='lgc'>[lgc>disgustlss='qstn'>?<lgc clss='lgc'>]lgc>, enmeshing them<lgc clss='lgc'>]lgc> <lgc clss='lgc'>[lgc>and why am i taking upon myself to defend womanlss='qstn'>? lss="trms">interrupting the lss="trms">abyssal enjoyment of the lss="trms">poem in punishing Sudabehlss='qstn'>?<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>-lgc>of l clss="ppl">Ferdosil> not allowing a feminine drift and deviation, from the lss='trgt hghlght 1'href='?q=L'>Law. ls clss='strcls'>***ls>it's Father Time.
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> am i reclaiming otherness by enforcementlss='qstn'>? (recover herlss='qstn'>? <lgc clss='lgc'>=/=lgc>lss='qstn'>? understand her) why lss="trms">zoom in herlss='qstn'>? why teaching myself how to trust and desire herlss='qstn'>? (allowing myself being lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by her. why it is imperative to let ourselvse to be lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by the “her-idea”lss='qstn'>?) (is l clss="ppl">Ferdosil> mobilizing forces in lss="nms">iranian heartslss='qstn'>? militarize themlss='qstn'>? “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 lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic transformation that animated fire of the fire-temple in the mind of l clss="ppl">Ferdosil>. by participating in Sudabeh's case, her assemblage, i am also recovering my own capacity to care for l clss="ppl">Ferdosil>'s fire too and accept being mystified by its telling flames. <lgc clss='lgc'>[lgc>end of Sudabeh part<lgc clss='lgc'>]lgc>)
lrg>
in a lss="trms">world where humans were increasingly rendered particularly lively (than the creatures without nervous lss="trms">systems <lgc clss='lgc'>ld>~ld>=lgc> 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 lss="trms">authority figure<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc>by the end of Pleistolss="trms">cene)

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


moses in fire<lgc clss='lgc'>:lgc> stop the relss="trms">presentation! stop the constant delss="trms">monstration! 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<lgc clss='lgc'>+lgc>var (var<lgc clss='lgc'> = lgc>tested <lgc clss='lgc'>ld>~ld>=lgc> just or fairly judged)
Ibrahim's case is a ls clss='strcls'>*ls>warm var

water trial, drowning women to examine if they are witches
water<lgc clss='lgc'>+lgc>fire trial <lgc clss='lgc'>--lgc> 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 widesplss="trms"nttrm="already,spread">read diversification of life in Earth's lss="trms">history, known as the Cambrian explosion, in which most lss="trms">modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. lss='trgt hghlght 1'href='?q=L'>Life began in the ocean but eventually lss="trms">transitioned lss="trms">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 lss="trms">modern plants (conifers) appeared.

The Paleozoic Era ended with the larlss="trms">gest mass extinction in Earth's lss="trms">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.<lgc clss='lgc'>[lgc>4<lgc clss='lgc'>]lgc> Recovery of life in the sea may have been much faster.<lgc clss='lgc'>[lgc>5<lgc clss='lgc'>]lgc>

<lrg clss="large lg1" stl="font-size:135%"> <lgc clss='lgc'>[lgc>4<lgc clss='lgc'>]lgc> Sahney, S. lss='and'>& Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal lss="trms">Society<lgc clss='lgc'>:lgc> Biological. 275 (1636)<lgc clss='lgc'>:lgc> 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to lss="trms"nttrm="already,spread">read. PMID 18198148.
<lgc clss='lgc'>[lgc>5<lgc clss='lgc'>]lgc> http://www.economist.com/node/16524904 The Economist
lrg>


<lrg clss="large lg3" stl="font-size:111%"> not a lss="trms">naturalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic schema of the lss="trms">geometry of hot point, nor a lss="trms">geometric schema of lss="trms">naturalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fire.
lrg>


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

<lrg clss="large lg4" stl="font-size:111%"> lrg>

lss="trms">greet and grid you

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

<lrg clss="large lg5" stl="font-size:143%"> a word on lss="trms">anxietyls clss='strcls'>*ls>
lrg>
For Kierkegaard and l clss="ppl">Heideggerl>, lss="trms">anxiety deals with “nothingness.” It is a breakdown of both lss="trms">world and self. For Goldstein, the drive to overcome lss="trms">anxiety by the conquest of a piece of the lss="trms">world is expressed in the tendency towards order, norms, continuity, and homogeneity. l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril> echo this diagnosis when they claim that striation is negatively motivated by lss="trms">anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.

<lgc clss='lgc'>[lgc>can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeitylss='qstn'>?<lgc clss='lgc'>]lgc>

The lss="trms">affect can be inhibited; it can remain in consciousness bu[...]