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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)
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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
fire, and transcendental subject
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='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
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)
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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 trial stands a stack of ="nms">iranian pro="trms">verbs about stone t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering often ideas of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigidity ='lgc'>~= stupidity='lgc'>:
aghlesh par-sang barmidare عقلش پاره سنگ برمیداره (crazy, ="trms">imagination, thinking, ="trms">excess,)
divane sangi be chah miandazad... دیوانه سنگی به چاه می اندازد... (stupidity, tool, irreversibility, ="trms">questions of ="trms">agency and ="trms">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,) ='lgc'>[='lgc'>~= shekar zire ab penhan sakhtan (شکار زیر آب پنهان ساختن ='lgc'>='lgc'>--> ="trms">story of the apes, Buzinegano Kerme Shabtab بوزینگان و کرم شبتاب) ='lgc'>~= mosht dar tariki zadan مشت در تاریکی زدن='lgc'>]
sang az pase divar andakhtan سنگ از پس دیوار انداختن (uselessness, wrongness, chance,)
pay dar sang amadan پای در سنگ آمدن (random trouble, ="trms">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 ="trms">rumorical utterence,)
dele sang دل سنگ (cold-hearted,)
آتش از دل سنگ بیرون آوردن atash az (ضمیر چوب zamire chub va) dele ='lgc'>[darune='lgc'>] sang birun avardan (possiblity through work, ="trms">interrogatory turture,)
sang سنگ ='lgc'>=/= la'l لعل ='lgc'>--how='qstn'>?='lgc'>='lgc'>--> sang (in Pahlavi) ='lgc'>~= value
sang سنگ ='lgc'>=/= abgine آبگینه (glass, mirror, sky, diamond,) (سنگ آبگینه sange abgine='lgc'>: a rock to create mirrors with, abgine ze sang mizayad='lgc'>--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,) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> related to mine and mineral that gave ="trms"nttrm="metaph,metamorph,metabol,metal">metal and gold (in many parts of ="nms">iran sang is the unit of messurment for water ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>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 ="trms">materials='lgc'>: diamond, water, etc.)
sang dar darya andakhtan سنگ در دریا انداختن (="trms">positive chance, relying on destiny, butterfly effect, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang andakhtan سنگ انداختن (="trms">causality, scale, benefiting from the ="trms">nature, lever, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang bendaz baghalet baz she سنگ بنداز بغلت باز شه (stupidity, uselessness, unrewarded hardship, ="trms">questions of ="trms">agency and ="trms">responsibility,)
sang az mum sakhtan سنگ از موم ساختن (impossibility, stupidity, wrongness,)
sang bar shishe zadan سنگ بر شیشه زدن='lgc'> = not drinking wine anymore (breaking the wine glass) (sometimes stone has come to mean the wine glass itself='lgc'>: sang ='lgc'>~= bade باده)
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