[...]l ='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.
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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
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
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="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.
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.”
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(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
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 function or figure is precisly that which permeats ="trms">modern existance
...drafts that describe an outer domain of signification
contaminative and ="trms">communicative
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in talking about our agreements with fire, i like to ="trms"nttrm="already,spread">read how our rapport to the beyond has mutated (='lgc'>--undergone considerable mutations='lgc'>--) by means of our adherence to the imperatives of... trial by fire(='qstn'>?), test of the beyond. ='lgc'>==> our ="trms">relation to (explanatory and descriptive) ="trms">language, truth, process, and identity. (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Ferdosi's ="trms">poetic site)
what kind of grid the fire produces='qstn'>?
beyond cannot be tested, it tests you='strcls'>***
testability='qstn'>? we want everyone and everything tested
after testing the fire...
monitor time ="trms">according to the pulse of German/="nms">Iranian Idealism/="trms">="trms"nttrm="metaph,metamorph,metabol,metal">Metaphorism,
='lgc'>[God='lgc'>] singular in="trms">finity (='lgc'>~= beyondness) ='lgc'>='lgc'>--> ='lgc'>[death of God='lgc'>] unlimited ="trms">finiteness
the temporality we as="trms">sociate with informtion ="trms">technology is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated with fire
what ciruits are installed by this='qstn'>?
how the mediality of talking fire designs an actual real ="trms">materially enabled='qstn'>?
what reality has stood its ground since Siyavash trial='qstn'>?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)='qstn'>?
how my th="trms"nttrm="already,spread">reading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness='qstn'>?
(energizing the creative ="trms">imagination in ="nms">Iranian Islamicate phiosophy='qstn'>?)
="trms">interpretation ='lgc'><='lgc'>--='qstn'>?='lgc'>='lgc'>--> experience
fire-tech con="trms">science ="trms">translated and ="trms">sublimated into a ="trms">scientific con="trms">science='qstn'>?
="prgrph">-transvaluation
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='lgc'>[="ppl">Serres='lgc'>]
="trms">technologies concerning heat='lgc'>--thermodynamics='lgc'>--shocked the traditional ="trms">world and shaped the one we are working in now.
...theories concerning processes of transformation
...="trms">stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
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fire, and transcendental subject
='lgc'>[my body lives still in that space that the ="trms">society of sudabeh-fire-siyavash has formed, with fixities and ="trms">social variieties. it is not an euclidian house.='lgc'>]
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
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when Rostam recognizes the mark of his son, ="ppl">Ferdosi giving a version of recognition s="trms">cene, connects ='lgc'>='lgc'>--> Oedipus
the son, the mother
="prgrph">-we can recognize a typological space='lgc'>: the same and the other='lgc'>: the separated
="prgrph">-the space of the ="trms">world is described requiring connection
="prgrph">-family tree
="prgrph">-parts are to be joined
="prgrph">-Rostam and Sohrab, Siyavosh and Sudabeh, cannot be ="trms">composed to form a single homogeneous space. (Rostam and Siyavosh do that)
transsubstantiation
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the “call” comes from me and from beyond and over me.
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against the curtain of fire tri[...]