[...]dra beautifully and rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will greet me, as all writing is resurrected and approaching their authors, while we tremble together to the other-side.
a symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.
their minds each a fireplace
Sohrevardi, in one of his 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 agency of fire (khasiate fa'ale atash)
the extraordinary honor of fire is because of its ability to move more sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’
tabiate atash shabihe jan ast (nature of fire is like essence of life)
(for ancient iranians) fire became thus Qibla
fire
(not stewardship?)
(Empedocles) “only with fire fire can be seen.”
(what complicates?) the itinerary of claims we make about the world and its contractions
the expansive fields of immanence and trancendence we can 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 admission policy. this function or figure is precisly that which permeats modern existance
...drafts that describe an outer domain of signification
contaminative and communicative
in talking about our agreements with fire, i like to read how our rapport to the beyond has mutated (
what kind of grid the fire produces?
beyond cannot be tested, it tests you
testability? we want everyone and everything tested
after testing the fire...
monitor time according to the pulse of German/Iranian Idealism/
the temporality we associate with informtion technology is originated with fire
what ciruits are installed by this?
how the mediality of talking fire designs an actual real materially enabled?
what reality has stood its ground since Siyavash trial?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)?
how my threading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness?
(energizing the creative imagination in Iranian Islamicate phiosophy?)
interpretation
fire-tech conscience translated and sublimated into a scientific conscience?
-transvaluation
technologies concerning heat
...theories concerning processes of transformation
...stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
fire, and transcendental subject
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
when Rostam recognizes the mark of his son, Ferdosi giving a version of recognition scene, connects
the son, the mother
-we can recognize a typological space
-the space of the world is described requiring connection
-family tree
-parts are to be joined
-Rostam and Sohrab, Siyavosh and Sudabeh, cannot be composed to form a single homogeneous space. (Rostam and Siyavosh do that)
transsubstantiation
the “call” comes from me and from beyond and over me.
against the curtain of fire trial stands a stack of iranian proverbs about stone triggering often ideas of rigidity
aghlesh par-sang barmidare
divane sangi be chah miandazad...
naravad mikhe ahanin dar sang
shamshir bar sang azmudan
sang az pase divar andakhtan
pay dar sang amadan
sang dar kise kardan
del dar sang shekastan
dele sang
sang
sang
sange emtehan
sang dar darya andakhtan
sang andakhtan
sang bendaz baghalet baz she
sang az mum sakhtan
sang bar shishe zadan
sange ghali
as a unit of measurement, it apears that in farsi stone associates with quantitative nature, and in Ajayeb (therefore) fire with qualitative production of nature(?)
atash is pure quality
sang has no quality, it has only [...]