[...]he 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

="large lg2" stl="font-size:110%">
ego='lgc'>: part of our psyche that is reality based



='lgc'>[title='lgc'>]
methinks

...the absence of mercy

="trms">complain ='lgc'>=~ elegy ='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.)

(="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'>]


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


(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

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


="large lg3" stl="font-size:112%"> 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'>?

="large lg4" stl="font-size:111%"> 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

="large lg5" stl="font-size:124%">
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 o[...]