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

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

in a ="trms">world where humans were increasingly rendered particularly lively (than the creatures without nervous ="trms">systems ='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 ="trms">authority figure='lgc'>='lgc'>---by the end of Pleisto="trms">cene)

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


moses in fire='lgc'>: stop the re="trms">presentation! stop the constant de="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.

="large lg2" stl="font-size:111%"> باور ‘bavar’ ba='lgc'>+var (var='lgc'> = tested ='lgc'>~= just or fairly judged)
Ibrahim's case is a ='strcls'>*warm var

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

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

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


="large lg1" stl="font-size:121%">
not a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic schema of the ="trms">geometry of hot point, nor a ="trms">geometric schema of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fire.



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



="trms">greet and grid you

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a word on ="trms">anxiety='strcls'>*

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

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

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

automatic ="trms">anxieties

="trms">poetry of the others

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



better that your tomb be the hearts of men


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

their minds each a fireplace

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

="ppl">Sohrevardi, in one of his ="trms">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 ="trms">agency of fire (khasiate fa'ale atash) ='lgc'><='lgc'>-- bizari az khala (abhorrence of vacuum/void='qstn'>?)

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

="large lg3" stl="font-size:112%"> tabiate atash shabihe jan ast (="trms">nature of fire is like essence of life)

(for ancient ="nms">iranians) fire became thus Qibla

fire='lgc'>: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship='qstn'>?)

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

="large lg4" stl="font-size:111%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(what complicates='qstn'>?) the itinerary of claims we make about the ="trms">world and its contractions

the expansive fields of immanence and trancendence we can ="trms"nttrm="already,spread">read in fire fossil


="large lg5" stl="font-size:144%"> 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 ad="trms">mission policy. this fun[...]