[...]reating 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>)

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)


<lrg clss="large lg2" stl="font-size:111%"> 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
lrg>
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>

<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



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.



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 lg1" 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>

a word on lss="trms">anxietyls clss='strcls'>*ls>

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 but attached to another idea, or it can undergo transformation, notably into lss="trms">anxiety.

automatic lss="trms">anxieties

lss="trms">poetry of the others

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

my text, like Mohsen Feyz (one of the most brilliant students of Mullah l clss="ppl">l clss="ppl">Sadral>l>) will wait for me at the end, lss="trms">greet me at the meeting-place of the Vadegah-e Ghiamat وعده‌گاه قیامت (The Resurrection, The lss='trgt hghlght 1'href='?q=L'>Last judgment)

like Mohsen Feyz (one of the most brilliant students of Mullah l clss="ppl">l clss="ppl">Sadral>l>,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah l clss="ppl">l clss="ppl">Sadral>l> beautifully and lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The lss='trgt hghlght 1'href='?q=L'>Last judgment, this text will lss="trms">greet me, as all lss="trms">writing is resurrected and approaching their lss="trms">authors, while we tremble together to the other-side.
lss='at'>#For those who lss="trms">love stones.



better that your tomb be the hearts of men


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

their minds each a fireplace

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

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

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

<lrg clss="large lg3" stl="font-size:111%"> tabiate atash shabihe jan ast (lss="trms">nature of fire is like essence of life)
lrg>
(for ancient lss="nms">iranians) fire became thus Qibla

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

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

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

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

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


<lrg clss="large lg5" stl="font-size:144%"> our contract with Allah
lrg>
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 adlss="trms">mission policy. this function or figure is precisly that which permeats lss="trms">modern existance

...drafts that describe an [...]