[...]ich the world could have come to be formed.

The narratives of the time before form, an era of pre-cosmological beings, primordial people with unlimited and unbound corporeality, is the story of the originality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, anthropophagy, etc.), becomes the subjects of other interventions and morphs into spheres and features of the world--of biological aspects, celestial bodies, humanoid zones, etc.

The realm of Hayula comes to interpret, and thus permit and strain, who and how an I can be, at the same time that it provides the vessel for the continuity, the survival, of that I. Here the I is the continuity of an inhabitation of a point of view. It marks a relative position within a hierarchical logic that spans the cosmos, a hierarchy that ranges from the nonhuman to the human realm and from the demons to the realm of the formless. Following the classic joke, that one goes to a place in order to discover the directions of how to keep out of that place, this project proposal suggests to explore the Hayula's experience of self and how it incorporates destabilizing its, which might permit or prohibit seeing beyond its conditions.

In another level of description we will look at the concept of Hayula as a device in cross-catalytic relations in matter-energy flows, looking at it as a semi metaphorical and physical nonlinear model for structure-generating processes that populate our world. How attractors and transistors consolidated different energy flows of certain intensities to gain access to self-organization? The energy trapped in winds and currents, atmosphere and hydrosphere, solar energy that plants capture through photosynthesis, has clocked societies for centuries and gave them rhythm. A small fraction of a plant life that has powered most of civilization's past intensifications. Enormous reservoir of oceanic and atmospheric energy fuels a great variety of self-organized structures: tornadoes, cyclones, pressure blocks, and, more importantly for human history, wind circuits. These forms of spontaneous structural generation suggest that inorganic matter is much more variable and creative than we ever imagined.



[...]

...................................

(Wietske Maas)

materiality that is specific to the eye

similar to a plant, the eye is not a simple aperture to absorb light, but a filter to mitigate external stimuli.

unveil vision as a process of chemical contamination and digestion stemming from plants. vision is rooted in the materiality of digestion.

the human eye is an organ complicit with plant photosynthesis.

in fact, seeing is a process of photosynthesis. as much as plant photosynthesis absorbs excessive light and turns it into the carbon structures of sugar molecules, the human eye has to mitigate light and turn it into the neural structure of vision, cognition, and memory. in this process the eye protects itself from the corruptive metabolism of light, tapping into some ancestral mechanism shared with plants.

if human eye protects itself like a plant, we can think of photosynthesis itself as a sort of primeval organ of vision spread out across the skin of the vegetable kingdom.

material commonality (worth exploring)

incarnate an external organ of vision

our tie with the general metabolism of light

correlations between human vision and the organic world

using a technique to record the surface of reality or using to reveal the internal chemical composition of matter

in the chromatogram, a light reaction reveals the inner chemistry and transforms matter composition into visual patterns

different regime of visibility
light is not just a stream of waves to be passively refracted and recorded but an active and autonomous medium of image-making

mineral kingdom -- forces that drive the becoming of both organic and inorganic matter

drive to formation (Bildungstrieb)

“Runge's willingness to attribute a life force to chemicals is a continuation of Romantic natural philosophy but meshed with Geothean morphology and experiment.” (Leslie)

chromatogram is an image, which discloses it's own bodily formation

here our focus should shift from the eye as a globular organ in the head of a vertebrate animal to the eye as an epidermic lens, a light-mitigating organ that attenuates the visceral contamination of radiation.

our inseparable alliance with plants

our eyes are immersed within a vegetative metabolism of a kind. we look at plants, but plants have already cannibalized our gaze as they become part of us looking back at them.


complex architecture of light:
plant photosynthesis is probably the most abused metaphor and analogy of life, widely quoted across a diverse spectrum of schools of thought to justify naturalist ideologies. it is believed that photosynthesis is behind a process of energy accumulation central to natural equilibrium and the food chain. however, there are various ways the process of light metabolism could be understood. it could also be understood as a process towards cosmic corruption and fermentation, or as a process towards more “complex architecture of light”.

...................................

[...]



(Ilana Halperin)

corporeal mineralogy

we are autobiographical trace fossils

what constitutes life in the world of geology?

microbes feasting on the mineral bodies of stones

more animal than mineral

...................................

big bang, first second of existence, second second, what is going on with the materiality

...................................

the dark matter, in Caecilian Kircher, we don't know what it is

...................................

[...]


[Gholam Hossein Rahimi + Abd Al-Rasul Emadi, 79113902605.pdf]

it is “proven” that location is not hayula (nor apparition)
hayula is anything that can have many faces [this is greek]

according to Aristotle: matter cannot separate itself from hayula (bzw. its apparition) but it can from its location.

in another sense, location is sometimes close to the notion of ‘face’ (surat صورت) of the matter, because it constitutes where the matter ends and where does it begins.

Avicenna: location is separate from located
‘location is the limitation of matter’
location and causality? ‘there’ (hamanja همانجا) is not ‘the reason’ (elat علت)
for him: ‘makan chizi joz nahayat-e jesm-e havi nist’ (مکان چیزی جز نهایت جسم حاوی نیست)
(location/place is nothing but the limits/ends/finalities of the holder or the comprising thing)

two locations meeting each other

Avicenna disagrees that hayula could be location, because he argues that hayula only accepts the significant apparition and not any.
some has believed that the location is the face of matter, because the matter is at its face/apparition the same way it is at its place/location.
the matter/jesm/ جسم doesn't move out of its face rather it moves within its face.
water -to-> air [this is apparition]
location -to-> located [this cannot be!]

هیولای ثانی hayulaye sani (secondary hayula) : it has act/ also is able to its “next level”

[they haven't thought about the notion of gravity.]

جسم jesm: body, object, substance, matter, corpus, flesh

when the matter/jesm/جسم leaves the space it takes orientations/coordinations/ab'ad/ ابعاد with itself away from that locality/place/makan/مکان

location/makan/ مکان : when matter is in location, the location is.
void/khala’/ خلاء: when location is emptied of matter, it is void.

for Avicenna, matter/jesm/جسم (can) have mental (zehni ذهنی) and hallucinative (vahmi وهمی) derivatives that are accessible in all its axis/directions (ab'ad ابعاد).
[we have to consider that here hallucination/vahm/وهم is a strong category of thought, it opposes reason/aghl/عقل, it is a device that Avicenna regularly uses in his research.]

for Pythagoras, void/khala’/خلاء is hole through which the universe breathes.
for them void was that which is between the natural numbers; 1, 2, 3, etc.
(they didn't distinguish between numbers and matters)

گسست/Go[...]