[...]ood, ="ppl">Nietzsche, ="ppl">Heidegger, ="ppl">Adorno, ="ppl">Benjamin, ="ppl">Baudrillard,
="lsts lst1">•="trms">poetic violence, obscure elsewhere,
="lsts lst1">•="trms">imaginative reservoir.
="lsts lst1">•political, ="trms">poetic, spiritual, or ="trms">aesthetic sources of inspiration.
="lsts lst1">•the rebel factor
resistance-fight / ideological ="trms">dictator
artist-forerunner / experimental thinker
constellation of desire
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ambush of destruction ='lgc'>=>
...="trms">internalization of toxicity
to assimilate the poisonous
mithridatic (“mehr-dad” معجون مهرداد)
what is the dominant information in San'an ="trms">world='qstn'>?
(ideological and) ="trms">literary ="trms">apparatus
issues of belonging and desertion
to endure the direct
="trms">epistemic fear
I sug="trms">gest we go through the ="trms">rhetorical treatises of Middle East political ="trms">past century
(mystic war='lgc'>:)
the decadent view of the ob="trms">literated
(swallowing partial glances of the)
“extinction of ="trms">society”
drinking it
these signals of vanishing are forms of training='qstn'>?
a ="trms">formula of continuation='qstn'>?
ancient models of defense='strcls'>****
مکانیزم دفاعی
other mature forms of defenses='lgc'>:
="lsts lst1">•="trms">sublimation
="lsts lst1">•projection='lgc'>: a characteristic that one perceives in oneself but seems unacceptable is instead attributed to another person, denial in attribution ='lgc'>[still popular ="ppl">Feuerbach's idea of “="trms">religion='lgc'> = projection”, “God='lgc'> = outward projection of a human's inward ="trms">nature” informing secular ="trms">anthropological explanation='lgc'>] نسبت دادن احساس خود به دیگری
="lsts lst2">◦it changes the reality (for the person who projects)
="lsts lst2">◦it operates unconsciously (the person won't accept that they project)
="lsts lst1">•rationalization='lgc'>: irrationalities are explained in a seemingly rational or logical manner and are made consciously tolerable, ad hoc hypothesis='lgc'>: to save it from being falsified ='lgc'>[='lgc'><== introspection illusion='lgc'>: cognitive bias of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of one's own state='lgc'>]
="lsts lst1">•fantasy
="lsts lst1">•denial
="lsts lst1">•reaction formation='lgc'>: ="trms">responses to ="trms">internal threats and ="trms">anxieties, ="trms">anxiety is mastered by exaggeration of the directly opposing tendency. phobia is always reaction formation='lgc'>: the person wants what he fears. ='lgc'>[solicitude (may be a reaction formation) against cruelty, pacifism against sadism, etc.='lgc'>] when ='strcls'>*instincts (and their derivatives) are arranged as pairs of op="trms">posites='strcls'>* (life/death, construction/destruction, action/passivity, dominance/sub="trms">mission); ="trms">techniques='lgc'>: exaggeration, compulsiveness, inflexibility='lgc'>: “reactive ="trms">love protests too much.” “the lady doth protest too much, methinks.” (it cannot adapt itself to changing circumstances as genuine emotions do)
="lsts lst2">◦intellectualization ='lgc'>{="trms">memory of event ='lgc'>='lgc'>--> intellectualization ='lgc'>=='lgc'>=> conscious analysis of non-="trms">anxiety provoking information about an event='lgc'>}
="lsts lst2">◦dis="trms">sociation
="lsts lst2">◦displacement='lgc'>: means of dream-distortion, ego relocates ="trms">anxiety somewhere else, ="trms">transference of emotions/wishes
="lsts lst3">◾="trms">sublimation والایش ='lgc'>[a form of displacement='lgc'>]='lgc'>: long-term conversion of the initial (negative) impulse, (alchymical in Jung) transformation of shit into gold. ='lgc'>[in ="ppl">Freud='lgc'>: ‘="trms">sublimation='lgc'> = plasticity of the sexual instincts’ ='lgc'>='lgc'>~/= in ="ppl">Lacan='lgc'>: ‘="trms">sublimation='lgc'> = (usually cosmic='qstn'>?) process of creation in ex nihilo style’ ='lgc'>: an object (manufactured or not) defined in ="trms">relation to the emptiness of Das Ding (empty canvas) ='lgc'>='lgc'>--> ="trms">sublimation ='lgc'>~ dismissal/Verwerfung='lgc'>: obsessional ="trms">relational behaviour attributed to the avoidance of the primordial emptiness (of Das Ding) ='lgc'>=='lgc'>=>='qstn'>? ="trms">religion/art...
='strcls'>**penis ="trms">sublimates into ="trms">seriousness='strcls'>**, adolescence into ="trms">poetry, emotions into mystical art into dominance,,,='lgc'>]
="lsts lst2">◦repression/suppression='lgc'>: subduing in the unconscious (under the influence of the superego='qstn'>?)
="lsts lst1">•withdrawal
="lsts lst1">•regression='lgc'>: a way of relating to the ="trms">world that was formerly effective (to recapture some ="trms">childhood satisfaction)
="lsts lst1">•
="lsts lst1">•pathological defense mechanism='lgc'>: delusional projection, denial, distortion, extreme projection, splitting
="lsts lst1">•immature defense mechanism='lgc'>: acting out, fantasy, idealization, passive-aggression, projection, projective identification, somatization
="lsts lst1">•="trms">neurotic defense mechanism='lgc'>: displacement, dis="trms">sociation, hypochondriasis, isolation, rationalization, reaction formation, regression, repression, undoing
="lsts lst1">•mature defense mechanism='lgc'>: altruism, anticipation, humour, identification, intellectualization, introjection, ="trms">sublimation, suppression
="lsts lst1">•other defensive mechanisms='lgc'>: compartmentalization, defensive pessimism, exaggeration, minimisation, postponement of ="trms">affect
='strcls'>*it is job of defense mechanism to distort, transform, or falsify the perceived reality='strcls'>* ='lgc'>='lgc'>--> to help deal with the id or superego, reducing ="trms">anxiety
ego='lgc'>: part of our psyche that is reality based
='lgc'>[title='lgc'>]
methinks
...the absence of mercy
="trms">complain ='lgc'>=='lgc'>~ elegy ='lgc'>=='lgc'>~ prayer (='lgc'>-='lgc'>='lgc'>--> desire to future)
(elegy assumes that there is something in the information that makes a ="trms">difference and not in the receiver of info.)
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(="trms">question to an ="nms">Iranian friend='lgc'>:) “why must we fasten our gaze to the objects of damage and derangement='qstn'>?” “why light lanterns to behold the corpse='qstn'>?” “or extend our focus on them='qstn'>?” (I am using ="ppl">Mohaghegh's words,) the extremist (or other ="trms">aesthetic-philosophical strands of extremisms) would tell us not to look away, for the thought and expression have taken the shape of a ‘meteorological device,’ forecasting seasons (of storm)...
(you take the mithridatic venom to) cross into the next level of temporal experience
he makes “engravings of the atrocity”
(حکاکی از) سبعیت
a fanatical ="trms">response to the storm
a charismatic ="trms">authority undertakes a ="trms">poetic ="trms">articulation
or a ="trms">poetic ="trms">articulation becomes committed to an ideological program
='lgc'>[="nms">Iran Iraq war='lgc'>]
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mysticism, a protocol of extremity, geared towards the immensification of narrow vision
gigantic singularity
itself the house of many paradoxes='lgc'>: that of wisdom and rage, that of boundlessness and confinement, that of precision and enormity, ="trms">nature and ="trms">technology (apprentices to a lesser artisan-="trms"nttrm="metaph,metamorph,metabol,metal">metal="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurgist god ="trms">interested only in functional architecture and ="trms">instrumentalized objects), betrayal and devotion,
mysticism is one of post="trms">modern ‘mask,’ there are many others (the chaos-mask / face='qstn'>?, etc.)
one of many existential prototypes, subjectivity constellations, etc.
sliding between hostile and relaxed patterns of ...
with a sixth sense for disappearance
gained attunement to nothing
what are the athleticism of this stillness='qstn'>?
the turn in the thought of the mystic to externalize that same meditative daze!
what if an enthusiasm took hold to transfer this personal, self-contained oblivion ="trms">onto a universal plane='qstn'>?
a single mood-shift='lgc'>: ="trms">interiority feels the need to stretch out into exteriority.
without the logic of judgment
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(in the aftermath of the 2th century) many visionaries of western thought (='lgc'>--post="trms">moderns='lgc'>--) have emphasized a (desperate) need to inject ambiguity and doubt into our collective ="trms">imagination
where is absolutism in San'an='qstn'>?
own descent (Abstieg) into ="trms">paranoia
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when in master-disciple ="trms">relationship one is asked/taught not only ="trms"nttrm="already,spread">read the works of ="trms">past visionaries='lgc'>: rather to entertain the same mania, drunkenness, cruelty, or absorb temperament that engendered the very ="trms">materialization of that text.
='lgc'>[="ppl">Attar asking us to entertain the same mania when ="trms"nttrm="already,spread">reading Tazkirat al-Awliya='qstn'>?='lgc'>]
...lending cryptic terminologies and cosmic ideas
to become an echo of a profound legacy
we ask again='lgc'>: which phantom-sphere is more ="trms">interesting='qstn'>? more ="trms">aesthetically and philosophically attractive in its c="trms">ontours, appearances, and orchestrations='qstn'>?
which archive remains in fire throughout='qstn'>?
="prgrph">-which (archival='qstn'>?) constructs promise to survive us='qstn'>?
="prgrph">-things that run on hollow ="trms">spectacles of meanings and simulations of depth
="prgrph">-adapting old tales to new territories of experience
an apocalyptic significance in the master-disciple ="trms">relationship
(topology of ="trms">communication/education)
(mysticism) an excursion into the other="trms">worldly (or the eternal)
lending cryptic terminologies and cosmic ideas a palpable and resurgent quality.
THE pursuit='lgc'>: to become the echo of a profound legacy
the ="trms">question is not the legitimate/authentic knowl="trms"nttrm="knowledge,Knowledge">edges versus superstitious/mythic doctrines, rather='lgc'>: which phantom-sphere is more arresting='qstn'>? which archive remains in fire throughout='qstn'>?
="trms">modern-individuality versus the magnetic power of the sectarian voice..
counter-="trms">veiling de="trms">finitions of freedom='lgc'>: the freedom of in="trms">finite mediocritized choices versus the freedom to choose the all-engulfing one thing.
these preferences='lgc'>: on some remote place of calculation or in terms of immediate force='qstn'>?
(this talk might be) a critical rant
(eastern thirds='lgc'>:)
the voice of a strange immunity
sacred crimes
one is hard pressed to find a truth that does not have a dead body
never-ending allegory of loss and primal innocence
irrational desire of a no-man's land of an eternal immaturity
(an existential evacuation)
committing oneself to erratic wanderings in the desert ='lgc'>=> ="trms">translation of a familiar topology into an ="trms">ontological modality='qstn'>?
the extravagant paradox of proximity and distance
(="trms">interiority and exteriority, ="trms">presence and absence)
civilizational taxonomies (='lgc'>='lgc'>--> versus animist taxonomies, in ="ppl">Attar's ="trms">animal-="trms">birds)
the (sacred boundaries of mysticism) and mystic boundaries of the civilized city
the peripheries of the city became mystic/sacred
mystical channels='strcls'>*
they ="trms">present ="trms">worlds immersed in a kind of constructed a ="trms">priori
two irrational analytical strands='lgc'>:
(1) to isolate the rare ="trms">technical and conceptual arsenal behind an ethnographically ="trms">imagined space (San'an's biography missing in ="ppl">Attar's Tazkirat al-Awliya='lgc'>--="ppl">Attar's obsession with biographies, he is ="trms">drugged by bios, totally high='lgc'>='lgc'>---he can't let go of them, he cannot detach from the absents, the paternals='qstn'>? his master-complex='qstn'>? has he forgotten to mention his teacher, San'an, in Tazkirat al-Awliya='qstn'>? ='lgc'>--="ppl">Attar is himself San'an='qstn'>? ="trms">drugged and doped by tastes and spices of his shop, his establishment. OR San'an is Ibn-Sagha (ابن ساقا)='qstn'>? (Ibn-Sagha was a Islamist jurist who lived in Baghdad 11th century, lived Muslim and died christian.) ="ppl">Attar's engagement with re="trms">membrance and bios ='lgc'>='lgc'>--> is the San'an's ="trms">narrative also about forgetting='qstn'>? Tazkirat (تذکره) ='lgc'>='lgc'>--> Tazakor (تذکر) ='lgc'>='lgc'>--> re="trms">member! ='lgc'>--we are now on how ="ppl">Attar's San'an influences ="ppl">Hafez='lgc'>--(حافظ) The ="trms">Memorizer. ="ppl">Hafez ="trms">loves the ="trms">story of San'an the non-="trms">memorizer, San'an loses his ‘hafeze’ (حافظه). (="trms">according to ="ppl">Hafez and San'an, the best student is the one who doesn't re="trms">member. precisely because they are trying so hard to remind San'an of what they thing ‘he’ is) ='lgc'>='lgc'>--> ='lgc'>[Indian MATSYENDRANATH amnesia tale, tells the ="trms">story of a yogi who falls in ="trms">love with the woman kind='lgc'>--one of his students puts makeup and dances his ="trms">memory back to him. he must become the woman. there is a queer moment in the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story of the San'an, which ="ppl">Attar censures(='qstn'>?). he erased his name from the black-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of death-‘the forgottens’, then danced for him as a woman-="trms">story-teller. (muse is the mother of ="trms">memory.) the class struggle has obviously a Bollywood touch to it='lgc'>]='lgc'>='lgc'>-->="ppl">Attar's source and storage='qstn'>?)
regarding ="ppl">Hafez and San'an, the ="trms">poet must leave the home, the ="trms">poet must ="trms">travel foreign zones, and stay in the foreign. (this is, by the way, ="ppl">Heidegger's ="trms"nttrm="already,spread">reading of the ="trms">poet.) and that is also one ="ppl">Heideggerian ="trms">poetic ="trms">demand that ="ppl">Hafez is failing to reconcile with, when he is turned back, not having the balls to cross the Indian ocean.
(2) importance of an elite ="trms">rhetorical plane
initiatives towards the horizons of a mystical inquest
(cinematic) mystical landscapes
(what kind of mystical landscapes I am exploring in San'an's ="trms">story='qstn'>?)
the dominion of the partially unseen
guarding its inner workings and ="trms">trajectories
(the cinematic openness also is) guarantor of its constant mutability(='qstn'>?)
the exoteric logic of ="trms">interiority (reigning since centuries in ="nms">Iran)
for only the buried dimension is sovereign
secrecy ='lgc'>=/= lie
(I am a fan of lie and against secrecy)
talk about a theory of lie
(a talk about a theory of violence)
='lgc'>[the issue of='lgc'>: op="trms">posite, omen, and alarm (in art)='lgc'>]
omen ='lgc'>=/=='qstn'>? artwork
(omen is a ="trms">phenomenon that is buried to foretell the future, isn't that an attractive ="trms">trap for artist's self grandiosity='qstn'>?!)
omen has a binary answer
omen ='lgc'>=='lgc'>~ ‘audire’ (Latin root, to ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen)
omens come in the artistic and ="trms">poetic production='lgc'>--in the ="trms">poiesis='lgc'>--when the artist is young='lgc'>: the ="trms">fabulous age of self-assertion, and he or she starts way to big and later is abandoned or abused by it.
(enforcement of an elusive stance from within) the self-enveloped site of the event='lgc'>='lgc'>='lgc'>----the artworks become closer to omens
at once episodic and ="trms">veiled, protecting their ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to invisibility above all else
(perceive themselves as) the merchants of the unreasoned experience.
(as opposed to the mechanisms of ="trms">instrumental reason) ='lgc'>='lgc'>='lgc'>---- omens
="trms">Literatur(ware)haus
warehouse vs. Haus
(at the house of being)
warehouse of the irrational, a cellar-arena of provocation and unrest
I don't have an eloquent ="trms">language='lgc'>--I am not in the house of ="trms">language, but ="ppl">Attar is
transmutative
depthforming
sudden exposure to exile space
a postcultural ="trms">interaction (='qstn'>?) ='lgc'>--with no proximity to the ="trms">past or known ="trms">present
(am I trying to create proximity to ="trms">history in my ="trms">lectures versus my non-proximity in earlier visual works such as “vagabond” 2011 ="nms">Tehran)
is that to adopt an ='strcls'>******existence without context='strcls'>******='qstn'>?
(in ="trms">lectures, am I un-separating myself from my own ="trms">history='qstn'>?)
='strcls'>*reverie (=the mind flees across se="trms"nttrm="cluster,club">cluded planes)
exile space ='lgc'>=='lgc'>~ refuge, solitude, immobility ='lgc'>=='qstn'>? nondialectics
='lgc'>[on Vagabond='lgc'>] ='lgc'>='lgc'>--> http://www.sinaseifee.com/Vagabond.html
="prgrph">-domination of the partially unseen in my own film, ‘vagabond’
="prgrph">-did I believe that only the buried dimension is sovereign='qstn'>?
="prgrph">-continuously ="trms">interlacing experiences of solitude and immobility
="prgrph">-minima="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list side of mysticism ='lgc'>='lgc'>--> stillness is a catalyst for acceleration='qstn'>?
="prgrph">-nomadic dis="trms">positions
="prgrph">-suspended (=the chasm of self-consciousness)
="prgrph">-
="trms">aesthetic tactility over ="trms">aesthetic fantasy
where is the cinematic-mystical ritual happening='qstn'>?
profound separation from the ="trms">networks of ="trms">social reality
the subjects betrays its own ="trms">history
="trms">interrupting the trans="trms">mission of the ="trms">episteme
the result of mystic disjointment ='lgc'>=> a renovated perception of all activity as self-forsaking (Tark-e Nafs='qstn'>? ترک نفس), (such that all locations appear scorched in turn)
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stab-through and un-brace one once was
San'an's mechanistic commitments, he need to first ="trms">book out of a place in order to ="trms">write text, or to ="trms">book himself in again
the San'an's ="trms">poem's ‘Will'='lgc'> = instinct for abandonment and anonymity
is this instinct pre="trms">dicting what ="ppl">Attar will ="trms">write='qstn'>? or explains ='strcls'>*why he ="trms">writes='qstn'>?
='lgc'>[="trms">writing as an act of ="trms">memory and perform='qstn'>?='lgc'>]
the mystic event is predicted by an instinct for abandonment and anonymity,
at the same time it mutates the ="trms"nttrm="disturban">urban environment in which it ="trms">stage its runaways line.
the cityscape is cast into the frenetic rush of this disavowal, to the extent that it becomes the equivalent of the desert
what are the indentitarian qualifiers that San'an wants or needs to chain-break='qstn'>?
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to be honest, ="ppl">Attar's San'an's ="trms">poetry, is living by a roaming assemblage of assertions. ='lgc'>[he wrote his ="trms">poem in a time when the highly ="trms">religious Sheikhs would go to monasteries and get drunk with the non-Muslims, getting high with the nonhuman. it is Seljuq (سلجوق) time, medieval Turko-Persian. The Seljuqs were educated in the service of Muslim courts as slaves or mercenaries. The dynasty brought with itself a sense of revival. Under the Seljuqs, New-Persian became the ="trms">language for ="trms">historical recording. ="ppl">Attar (عطار) means herba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">druggist, perfumist or alchemist, and during his lifetime in Persia, much of medicine and ="trms">drugs were based on herbs. Therefore, by profession he was similar to a ="trms">modern-day town doctor and pharmacist. ="ppl">Rose oil means ‘attar’. ="ppl">Attar died a violent death in the massacre which the Mongols inflicted on Nishapur in April 1221.='lgc'>]
="prgrph">-in his ="trms">Birds epic, he is bringing an instinct coalition that ="trms">translates all movement into a devouring collectivity ='lgc'>--[...]