[...]em or to desist, nondialectical negativity


‘Integrieren’ is transitive verb, has a virtual object or project


I am in Ausländerbehörde, the opposite of hospitality?
I have to stop talking opposite rhetoric. but this was not an antithesist opposite, it was a logical opposite


violences of the encounter


San'an's love-story, ist nicht das Tristan und Isolde


‘watch your back’ is the origin of surveillance {?}


I hope I am not interrupting here!


killing it and loving it completely
so we are working (fine-tuning) on phantom noises, parasite emissions, we have a sound-track here
we want to be aware of where we speak from, what kind of other sonic layers are somehow offering themselves, or coughing in (‘sorfe’ سرفه)
to point out the static, dormant, inert, ambient

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

and I like to hand myself over




how flowers make sense
(in Iranian metaphysics)


(---> go to Baudelaire's Fleurs du mal)



the rhetoric of desire in San'an, how is it (technologically{?}) determined?

how are things turned on or turned off in San'an? etc.
right at the moment that he is allegedly at an emission of a dream/call, we are dealing (or working) with (the essence of) technology, there is a mitten, trans-mitten, transmitting, emission, etc.
[he is welcoming a call---it was Heidegger who linked thinking with welcoming---to arrive] --- [to San'an, ‘what (the hell) was he thinking!!!?’ both in the sense of the ‘blame’ and the ontology -and epistemology of it]
(how is he revealed to experience the call of a more primal truth? the girl)
[if San'an was medium-reflective he would pose himself with the call/dream and never set foot out or act or take an ego-suicidal mission---but that is also a problem;

*footnote: Hafez trying to travel (to India, invited kindly with Reisef?rderung (travel grants) from Sultan Ghias al-din himself, singing شکرشکن شوند همه طوطیان هند زین قند پارسی که به بنگاله می‌رود, he is going to shake India and so on.) but returning by -and because of a language-turn, when he is standing in front of the stormed sea, he turns back to Shiraz via a trope: چه آسان می‌نمود اول غم دریا به بوی سود غلط کردم که این طوفان به صد گوهر نمی‌ارزد it is so interesting how scholars and other poets are trying to map out his itineraries and travel-logs from his poesies/poiesis. the nagging and complaining Hafez, always annoyed by weather or something, and can't stop saying how much he misses his friends in Shiraz and so on]

(Hafez takes on San'an because he also fucks up the travel, he falls with face down in the mud. for him also travel is traumatic, disruptive, and unpleasant; so they both demand another kind of trans-portation system)

This essence of technology, however, has nothing to do with technology. [this is Heideggerian] --> technology is a means of revealing the truth

[it is not the machines that we are at the age of technology]

technology is always sent to us
in the story we are shifting to ‘send’, this doesn't mean that there is a sovereign subject or some sort of powerful ‘self’ responsible or at the origin of the productive behavior (or accomplishment) of San'an.

(Heidegger collects:)
destiny, destination, schicken, Schicksal, etc.
[ungeschickt =? destinal failure, existential clumsiness]
[~= technical error in destiny. what is the future of error?]
•according to Heidegger, nobody (that also means everybody) can take at the wheel and make certain determinations and destinations
[this is his notion of ‘techne']
•Tarsaa's technical intervention in San'an's destiny

that is another kind of relatedness
you can no longer talk about the subject or object
is one in full possession of oneself? one doesn't belong to oneself or anybody else---that would be a post-Lacanian critique, which is the self-sabotage of the mystic is not necessarily attached to a inevitable devouring authority, “I don't belong to myself or anybody else.” nor God, nor teacher, etc. ==> the self is not necessarily devourable. [what are the certain components of the self of San'an that will remain unavailable, those that underlay a pervasive sense of not-belonging?---> longing (‘vermissen’) the girl/Tarsaa, ‘to-be-longing']
(why) am I including in my speech a rhetoric of faltering, self-sabotage, and hesitation?
should I edit it out? edit out the “I am not sure,” those self-canceling moments from my expression?
(my) thoughts deserve elegant expressions***


translation of this is very unstable


(according to Hölderlin)
we arrive at the truth / the moment that the truth or Das Wahre emerges / the moment it closing in on us, is when we have to say goodbye



(these are rather ‘stances,’ than ‘questions’)
how the poet-Attar serves or is served-up and devastated by language?



blast has a sense of destruction to it, and destruction is good and necessary, it clears away what is already dead and hanging around burdening your being. blast is not a devastation, devastation promises no futurity

-who are you destroyed by?

whom am I addressing here? but more importantly, who or what is addressing me here (in a non-present way)?

San'an/girl/pig assemblage
(what is girl in San'an story? what is animal in San'an story?)

San'an story, as a scenography of sexual difference, and ironization (to make ironic in appearance or effect) of question and answer, Q&As in Attar

there is a dramaturgy of repudiation (when the students ask and blame---everyone is insulted) --> Student is whom that which defines what is *failure* (--'to be fixed’ =? origin of teaching)
{pupil is that which ‘summons’ the master - استاد احضار}

ملامت

...and an idealization of the self, and not the object
[where is the object in San'an poem? where is the shadow, the dead?]


basically here, I am opening a Derridean expanse


...full path of an another Dasein


how far we are from the Dionysian Athenian festival? Lenaia, a dramatic/comic competition of theatrical plays; coming from those of aristocrats and wine-mixing rituals, also where Aristophanes was testing ground and staging and test-audiencing his first texts and performances. and his “The Frogs” won the first prize actually. it is a divine comedy, Dionysus and Heracles etc. and it has a choral interlude sung by the eponymous chorus of frogs, a frog greatest-hits. (on his trip to Rome, is San'an going to encounter other texts?)

the concept of ملامتگر (Malamatgar) or the one who reproaches is both central and peripheral in the story of Sheikh San'an. the story shows the crucial transformation of the students of the sheikh from ‘followers’ to ملامتگر. the stake are high at students’ behavior and not San'an's. the story tells that when your love falls in love with another person--that person, being a pagan gorgeous girl, a pig, or another idol--you must also fall in as well. it is important to understand whose perspective here is blamed for whose expectations. students’ project is expectation (of Sheikh)--is the pillar in the narrative. the failure to change and ability to experience that other perspective, and in this case the perspective of your significant-other's lover, results into the inception of ملامتگر and that is definitional for the formation of ملامتگر: someone who refuses to exercise another selfhood.

(This is also the central theme of the story of Moses and Khidr, in which Moses as follower/student becomes the Malaamatgar thing. This attitude of Khidr or San'an is provoking their audience to go beyond any version of fixation ---Attar's idea of unfixity of discipleship's authenticity is kind of messed up)
how San'an is over or not over the material and his boner direction or erection is towards which psychoanalytically accessible phallus?

His students are following him backward!?
“Authentic disciple of four hundred men, were regressed (zurückschreiten) on a journey with him.” [why Attar is insisting on the authenticity of the disciple and apprenticeship?]


we should always ask where this text comes from.


I try not to pre-program what is going to happen. [here now]


--> https://www.youtube.com/watch?v=D9SIL38hkgw
in the Shams Group music video, the soldiers in the video are having the little-Rumi-packet in their backpacks, along with other suicides. (other soldiers having Holderlin or Nietzsche in their backpacks)



metaphysical strongholds


to keep partnership with the self, so that there can be interlocution
(is this a possible ethics? --> “can I live with myself?”)



what one does to be in consonant with what one is capable of.
(then what is vowel?) vowel switches tracks and resonations
...penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.


[Michel Serres]


...temporal and local settings of one's text. (to master it?)


to read X, is literally, to ‘prepare’ to read X


in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact


words, the guardians of meanings, are not immortal.


note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.


to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.


What material reality has history out of language? --the Tasawwuf/Tasavof verbal linguistic tradition

...to remind you that everything is the condition of madness.


(protest against “was” ---> go to Attar's relation with biographies in Tazkirat al-Awliya---he mobilizes ‘personalities’ in the index of his mystic-ontological demand---what would the lack of personality take revenge of Attar?)
we are at a tense past and a past tense---prison tense


..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?


The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.


My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’...  different perspectives can co-exist and blur


the metaphysics of the insult, in San'an story


I am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.
I think we have civilization because (we have learned) ‘to translate out of time’



übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in *space*



San'an's sudden interest in the woman/child (Tarsaa could also be a young boy) reminds us the uniquely vulnerable and creative condition of the childhood

privileged inferiority (of both child and woman)

we are dealing with both intercourse and discourse


how his voice will change after San'an actually gets the girl?


...communication like breathing is subject to obstruction and homicidal breakdowns, under stress of hatred, of boredom, or of sudden panic, great gaps open ...that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.


What is the female speech in San'an?

-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.


...having an ‘ear’ for contrasting pressures of sexual discourse or identity


in San'an, man and woman, each respective experience of Eros and language had set them desperately apart.


In whose idiom, male or female, one can grasp (only) falsehood or menace?


...as declaimer of my own stifled, tongue



my performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.


the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.


this is not a formal hard-edged linguistic relegation, rather a metaphysical speculation

*note to self: my interest in the ʿAjā'ib al-makhlūqāt (جائب المخلوقات وغرائب الموجودات) is due to the traces it provides into verbal literacy, a living vulgar language of mix, rather than a dead structure such as Manṭiq-uṭ-Ṭayr (منطق الطیر) of Attar.


Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point by Serres regarding the language of mysticism, Attar and others.]



my translation of Attar, an interlinear version of the script, a virtual archetype of translation

think about the presence of interpreters in the building site -- Kafka's literature house


Only if men could use language without perusing meaning to the forbidden edge of the absolute.


‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse


as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign

Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?


the language-matrix


language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...


discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]



jede Sprache ist ein Versuch---*trial
(Humboldt)
different languages penetrate to different depths
--> (every try is a) starting over with *accuracy
ok, we are starting with language from scratch, here


Literaturhaus, house has always been a metaphor for consciousness


how Attar can become interested in other lives other that San'an's that are worth living?

although we see again and again in Islamic social order the hierarchical structured relationships, I like to show the otherwise in mystic stances, and argue that the model doesn't remain static normative from the master-disciple to the authority and dependence lock, that the master-disciple relationship doesn't affirm the divine order.
and San'an is also against the notion that Sufi man is without the need of a feminine principle.
we are presented with will of the Tarsaa, the destination of San'an, and the poetic representation is feminine. the female image is strong. although at the end it has to give up -- she converts to his style. the will of the disciple is not replaced by the will of the guide, the master himself doesn't have a will.


The Tarsaa is supervising San'an's diet, sleep, and speech


[I have become more interested in the term ‘tradition'---and more suspicious of preoccupations such as ‘invention’ as modernized and capitalist terms.]
tradition: an act of memory based on a salience-effect of shared knowledge
(ein Akt der Erinnerung basiert auf einer Hervorspringen-Effekt der gemeinsamen Kenntnisse)
-there is a sequence (where is the individual terms within it?)
-my storytelling is about: describing relations of inversion, extension, inclusion, analogy, etc. between mythical, lyrical, or even scientific ‘beings’ that are (1) *conventional* (recognizable repertoire), and (2) *closed* (refer to certain predefined situations and symbols)
==> I work-with and bypass with these aspects in Attar, Hafez, Ajā'ib al-makhlūqāt, etc.


the performance of ‘stop’ in San'an
sign-functions that cannot be stopped

the master-pupil lock
‘locken’ is also to lure, seduce, etc.


thank you for becoming my students, temporarily
we are not locked, and not necessarily unlocked



what is concealed behind the special effects of the awesome signifier in San'an's story?


concealed =/= canceled



in Rumi every word is pass-word. you don't translate a password! (fallacy of the literal)


•all same-sex relationships are hierarchical and dyadic (of two, ‘paarweise’ in German)?
and are based on the cultural diagram of the master-disciple relationship in Sufi orders?

Sufi order =/=? flirtation


mystic, is one mode of subjectivity emerged in the middle eastern thought--- a prototype of closeness and removal.



in Rumi--Masnavi's third book--the un-concentrated Sheikh (- story of Daghughi - شیخ دقوقی) is scandalously abandoned by his devotees. they broke his heart.
[Plot: Daghughi and his disciples are in deep trance beside a beach. a ship comes and sink in a sudden theatrical storm right in front of them, but miraculously the passengers survive. the students check with each other if any of them have prayed for the God's help's redirect to the sinking ship. no, they deduce it must have been their sheikh who saved those people: “he is distracted by the world.” finally when sheikh comes out of his Namaz he turns his head to greet his devotees but only to realize that all of them have left him in silence!]
and then Rumi goes in length in differences between mud and water. [the “prison” of mud for the water, who “belongs” to the sea, and this is a problem, the mud doesn't want to dry, therefore doesn't let go of the water, and so on.]

what the image of the sinking ship has to do with the anti-clarity movements of the Sufis?

[and then suddenly: pishe and bishe (پیشه و بیشه)---lion comes out of Pishe(business)/Bishe(bushes) and rubs you off,
bush =/= Arbeit/craft]

also, Rumi opens the mechanics of praying in this story, he zooms in Daghughi's performance, the God is force-handed into the pray, because the human prayer temporarily simulates nonexistence (فنا). the prayer becomes Nichts and God takes over both the position of pray and its answer; a site where subjectivity evacuates, almost mechanically generates a form of existential void that God functionally cannot not fill (ejabat - اجابت).

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

what time is it for San'an?



switching time-zones, from quotidian to ontological, transcendental to experimental
his jet-lags
exhaustion of metaphysics
I am just alerting to a relation to time
(in a nano-structural sense---are we fast? slow? which all these classics and texts I am having here.)
how much time does it take or took for the San'an's students to hook on to the teacher, to the difficult philosophical program that each teaching brings to bear?

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

I am introducing myself to you

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

#postscript


***Sheikh-e-San'an*** was the Old Testament itself.
It was the perfection of whatever I say more.
(Was it she at the shrine of Sheikh for fifty years?)
Cherished with the perfect disciple. He was a disciple of Kahn, wow!! (Who is Kahn?!)
Ministry of austerity, day and night; Practiced the science of offspringing. Discovering the (secrets that are) revealed. *It was a life to be had* --->
But Hajj (حج) had claws instead of proximity. He didn't know the meaning of his own extremes. He did not sink any traditions.
•Leaders who were in love with him. Wild-gardens (باغ وحشها) themselves came to him.
*A hairy spiritual man.
trotzdem, in greatness and strong authorities, her illness and frailty found him. And he correctly found the tail—people's definitions of joy and sorrow—an idol in the world of science.


Although the Qibla (قبله) his compass could see, a few nights on still he dreamed, ‘the fall of a shrine in the center.’
Betty would prostrate on durability. (Who is Betty?).
He woke up to the world as a lifesaver, and said, “Alas!” this time, “Joseph has succeeded to fallen well.”
From behind he felt a difficult way.
“I do not know going from this sad life” John said “that if I left the faith.” Not a ton on all the ground.
Where is such Qibla---in Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).


Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.


When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.


Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”

@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”


Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hinduism night to cast the razor head. Proud the other day. It was like a sea of light absorbing Fountain Creek.
Sheikh quiet in alley of the building, working with street dogs. Stayed on the ground and sat released. Such was the-hair-in-the-mouth. Finished up closeness day and night in his dormitory.
He waited for the sun.
Became ill.
(Soil was the idol bed in his dormitory.)



*The girl was aware of love.
Made a journalist of herself, “What patrol!” said Sheikh restless, who have drunk of the wine of idolatry.
christians meeting in dormitories.
Sheikh confessed to the Other, “Each blow brought a frenzy.” Sheikh asked him, “Do you see the tongue? Therefore stolen heart? Open heart or make me! I need perspective! Several prayers!”
Cute and proud of the passage: a stranger loved and followed.
“John commands thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye the eye. Devil has seen the stay in mourning, the sighting of view—grief remains.”
I saw there was not one inch. I did not like the blood of the wine on the lives of the poor man.
He kicked several men's conquests. I refuse waiting time.
There was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from as far away as you think. Although such Sheikh of anxiety jammed in the sun.

Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lover, young or old, impact on every heart that will love her.
if you are the women, you must have four cards:
1. false prostrates before idols
2. burn into Qur'an
3. see drinking-alcohol
4. observe the faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!

They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their work---because there was a wine, love, and sweetheart---it was one hundred thousand. Sheikh saw tooth as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memorizing the Qur'an. He went on to claim he was bragging--recalled from *memory--the reasons that wine pumped away, Khomr (خمر), whatever that means. Clean slate blasted his conscience--Love the Beast! The general went to be cleared.
Sheikh, because he was drunk, not forced to love, he was a passionate kind of sea of life.
I saw these in the hands of the drunk fetish.
-Because of the Sheikh, hearts and hands could eat*
Until then that suddenly he asked her neck --> “Oh man! Claimed in love, not meaningful, only if you love walking on hard assets, religion bending the hair of assets, such Zolf (زلف) does not walk in disbelievers. Love do not come lightly.”
Bless was not compatible with Love. Love makes retention (حافظه) blasphemy.
“If you follow me, you're unbeliever. With my hand on my neck. Will not hang around here, you follow?!”
Sheikh's love have happened to have no enoughs. It happens to be the heart of neglect.
He was drunk at the time. A breath of her head did not exist intoxicated. The foot and the hand could not implement themselves and exposed him: a person—he was a christian.
(Operating harvest, very old, bewildered as Sheikh's compass.)
(The old and young love. Who can be present?)
-----It followed the devastation of lost and drunk. Drunk, and was gone because of lost love. I call that skilled impatient. What do you want me to say?! The pagan consciousness burn the Qur'an's idol, drunk drunk!?
Said his girl “this time, my man! Previously you were raw in love, with wishing patrols; now baked well as a goat, done!”


The news came close to christians, that ‘Sheikh took his soul!’ may he rest in peace.
*The late Sheikh* was drunk-around and was then said to be around the squares. Fire knocked at the door and was working on. ***Heart released the religion itself.*** Ka'ba not to mentioned to the Sheikh; (after several years of good faith.) christian girl will love his work.
It was not conscious pagan.
So looked drunk, drunk worshiped idols. Enough! Center of Khomr! People who leave the religion---without doubt this is the mother of all vices. Sheikh said that “the girl remained a sweetheart. All that has been said and what remains, Khomr ate!” Worship the idol of love! I saw one inch of love, and so Sheikh (would be exposed.)
Nearness was struggling to open the year Secret sea wave was in my heart.
Chest particle seek love from ambush.
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because it is the principle.
I was connected to hope.
Contact finds The Familiar.
*Find a burn in The Separation!
Open the old! Girl said, “Heyyy ‘captured,’ my cabin is expensive and very poor for you! Gold and silver should know about me. When the wireless gold separates the fibers of the head, the sun shall be a person. Wait and be a Man!”
Sheikh said, “A tall cypress wire! To the head! Testament has no good. But you do not have one beautiful Negar (نگار). Finally, keep hands off these practices. Each tail of another type of tail. It had your blood without you. I was working on you. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”


The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pigs a year.” A year has passed, both together. To share in the joys and sorrows of life.
Sheikh's commands will give pigs a year. In hundred pig's anywhere, around dead pigs. You're a nobody, so that's no suspicion.
He was an old-enough risk.
---This risk is within each person.
Meal, that comes out of head's trip. If you are aware of their pig-finals: a hard excuse, that the Ra-man is final.
If you step on the path of forbidding the working-man, (both Betty and nose pig hundred thousand,) catch pigs!
Idols burning The ‘Why’ of Love.
Sheikh shows notorious love.


...also unable so, center of John unable to stay down. Because it caught him, of his help. He fled as ‘The Bad.’
In sadness he took over the territory. (Was helping Among the chest.) Sheikh was already at work, loose: “Today we are going to open the Ka'ba.”
What is the command that must be said in secret?
•Or all the time, because you're christians.
“We, scandal of his altar. We, dislike such you, alone. Around us you are like barbarism. You also fail to your vision.” Saddle earth, early escape without you.
We stayed at the Ka'ba's sit.
Sheikh's speech of my life was filled with pain. “Want to go anywhere soon?” asked me, “I'm late, girl!” John increases all my fears.
(Both were inspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He was a master of reason and religion.
His hair became ring in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!


Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”


When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”


When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”


Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!


Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”


The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.


Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
What a sugar right now! God's grace in the sea, the sun shall obviously know he will turn black. Repentance knows that with several of sin, ignite the fire of his repentance.
Must also include his burns.


I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.

Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”


Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”

Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.


Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.


Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
each tail hard. Dirge in that mourning was hard.

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

=================

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

his mental hygiene, through strange theological appartouses, is not standing intrusions and pollutants of the middle ages trans-religiousity and cross-boundry encounters between the dislikes and those who differ in sexuality.
his hygiene is polluted
but in a peotic reappropriative act of Attar this will operate in another iteration to produce a more radical transcendence; still again a vital encounter with religious pollution is avoided



[my teacher and prosecutor --> malamat, San'an students]

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

[title]
main title:
“Four Eastern Cartographies of Entrapment”

video:
“Writing on Chaos - A Terminal Intimacy”

performance:
“The Reward of The Victim - Towards Poetic Extremism”

image assemblage wallpaper:
“Bad Temper - Apocalyptic Climates of Endangered Subjectivity”



delve
delvi
delphi

dilated

dionysian ecotone for performance
defp

dionysian epitom studies for performing ecotone
desfpe

artistic research center for material epitom studies
arcfmes
(art)mes

eccentric center of/for material and performance studies
(eco)maps

dionysian epitom for material and performance studies
demaps

eccentric center of/for epitomized material studies
ecfem

cologne center for social research
ccsr

ecotone
epitom

parc
performance and research center

cream
center for research in epistemology and matter

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

***sharjah project***

[general approach of the project:]

this proposal gathers literary forces from the speculative insights of Jason Bahbak Mohaghegh (on ‘radical modes of resistance’) and Edouard Glissant (on ‘modest modes of resistance’) in order to perform a ‘slider’ between hostile and relaxed patterns of “contact” and “nothingness” that has been rotating throughout the past century in the Middle East. the performance of a knowledge-zoom in the hypnotic effects, nondialogue, nonnarrative, and radical exile spaces that have emerged in eastern postmodernism to reverse and supersede the question of modernity.

by traversing the domains of revolutionary ideology, avant-garde literature, new-wave cinema, extremist thought, and protests from the limitless imaginative reservoir of their political, poetic, spiritual, and aesthetic predecessors--this projects examines a Middle Eastern navigation of identity (via the concept of the ‘mask’) and its particular modest/hostile modes of resistance (via the concept of the ‘text’). visiting sites such as: subversive epitomes of charismatic authority undertaking a poetic articulation, when chaotic imagination makes contact with nothingness, the will to chaos, and inscription of fatality in literature-as-moral-transaction.


[pressure points:]

mobile within a speculative/suggestive milieu, this project is interested in examining literary sites such as Kelile-o Demne's communal forms of fragile human cohabitation (11th century political/bestial fable), Rumi's simulation of nonexistence (13th century production of schizo-darvish), Hafez's engineering metaphor-factory (14th century imaginal faculty of extreme presence), Hedayat's Buf Koor the Shelley's Frankenstein's monster favorate book (20th century forms of renunciation), Amir Naderi and Forough Farrokhzad films (20th century strategies of withdrawal), Jala Al Ahmad and Ali Shariati writings (20th century fatal concepts of the outside), [list to be modified]


[background:]

this form of half-digestive omnivorous work is situated in a larger trajectory of creative investigations, which i have been busy with under “storytelling,” are dealing with the questions of conditions in which non-antagonistic critical encounters between ordered conventions of knowing and chaotic textuality/imagination is possible. to take the mind where it does not belong. to the rogue arsenals of middle eastern reservoir of imagination and its locatable mimicries. to its repetitive scaffoldings, fugitive trajectories, its performances of fatal experience of the text. to unload its corrosive textualities and let them run their acids across one another. this project is interested in both the unleashing and the pleasure of watching the text die.

part of the disposition of this proposal is also the suggestion that the two collaborators of this project, Jassem and Foad, are invested in those notions in their practice. Foad Farahani's poem “farar” enacting contemporary artistic formations and past-compound-mask, and Jassem Hindi transnational poetic agency, are both artists with acute appetite for chaotic imagination. Their instinct for the fusion of nothingness and excess, appearance and disappearance, creation and destruction, is at once carved and unpacked in the literary-poetic mosaics of their work: Foad's use of middle-persian mystic sensibilities and Jassem's combination of intensive encounter with the poetics of apocalypse and acid textuality.

My work has been about: learning/training in the crafts of noticing little traps of semiotic and material trans-species cohabiting, mutual coproduction of economics, ecology, affect-studies, metaphysical household studies, and understanding of the orders of the natural and human world, in the particular history/story of the East. in my projects i take history as the overlapping tracks and traces and many tranjectories of world-making, human and nonhuman. the textual performance of this project is in the effects of my research and practice with the questions of globalism and inheritance: difficult translational spaces, communicative nonunderstanding, relational aesthetics, and the differential sites of reading. and i use performative lectures: a material practice, hybrid in digital manual tactile operations of speaking.

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

“Four Masks of an Eastern Postmodernism”

insurgent, poet, mystic, sectarian
    |       |       |        |
chaos, violence, illusion, silence

•(sectarianism) apocalyptic writing
•(poetic) will to chaos
•(mystic) exile space
•(insurgent's) otherless subjectivity


یاغی
شاعر
نوچه
زاهد


[performative methodology]
for the collaborative part of sharjah project, i like to propose four “masks” (or “rotational avatars”) of subjective anarchy, that are few among many existential prototypes and subjectivity constellations of eastern postmodernism, as collaborative sites of encounter with four (or less and not necessarily individual) artists/participants.

•collaborators’ masks: chaos, violence, illusion, silence / (yaghi یاغی, sha'er شاعر, noche نوچه, zahed زاهد)--each endeavoring to discern the ontological possibilities and aesthetic imaginations of four theoretically-worked dispositions that Jason Bahbak Mohaghegh puts forward: insurgent, poetic, mystical, sectarian modes of consciousness, operating within multiple terrains of human and inhuman experiences of the middle east.
--> masks (the above mentioned four masks are accompanied by four “performative epitomes”): the exile, the animal, the shadow, the machine, (the monster, the thing, the contagion, the mirror image)

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

installation:
speculative objects (~/= anthropological objects) --to--> quasi objects
between research, social critique, speculative theory, and artistic production --> politics of representation

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

[*]insurgent:
resistance to modernism, and revolutionary agency
<== exhaustive disintegration of belief-structures in modernity
otherless individuation
eternal war
killer's freedom
(affective) overreaction


[*]poet:
will to chaos (--a type of consciousness that perceive the catastrophic-apocalyptic hint at each turn)
<== cataclysmic time of modernism (<-- great social disorder: prison, exile, censorship, etc. [==> Hedayat, Shamlu, Forough, Nima's tone of aggression --> a proto-sectarian space: secret societies, iconoclastic trajectories, *the compartmentalized and esoteric iranian avant-garde with aesthetic devices of: unity, isolation, subversion])
fugitive postmodern map of escape from the grasp of the experience of the modernist phenomenon
|
responses to historical events of atrocity and transition
mystical, criminal, mercenary, revolutionary edifice
amorphous, obscure, versatile (thinker/writers)
conceptual axes/archetypes of: power, hostility, banishment, solitude, desire, sacrifice


[*]mystic:
sunken tranquility, relaxed self-annihilation, ascetic renunciation of material (=/= postmodernism's obsession with speed, with narcissistic technologies, hyper-materialism)
neomystial trajectories of new-wave iranian cinema filmic style --> hypnotic effect =/= audition, dialogue, narrative
& exile space


[*]sectarian:
will to extremity
(apocalyptic writing)
breakaway modality
نوچه پروری noche-parvary's effective radars and tactics of attunement, detection, narration
(annihilatic temptation to) convert the text into a closed circle
(sect's threats of) forbidden power, moral ambiguity, collective density(/destiny)

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

[this project works with:]

[]
contributions/responses of:
•radical leaders (Jala Al Ahmad, Ali Shariati, Khomeini) --> ideological suspicion towards models of machinism and cosmopolitanism in the modern age
•intellectual forerunners (--> sectarian)
•literary icons (textual innovations of Hedayat, Shamlu, Akhavan, Baraheni) --> *poetic violence* and its apocalyptic tendencies --> that the declared east is plunged into a catastrophic epoch ==freed==> a “will to chaos”
•artistic visionaries (Naderi, Forough, iranian new-wave cinema neomystical) --> strategies of withdrawal, aims of disappearance, situated in obscure elsewheres of auditory and visual landscape
}--> #ideology #literature #mysticism #sectarianism
(from the middle eastern front) to (the issues of):
◦post-historical instant
◦catastrophic resistance
◦creative imagination
 }--> issues of:
◾technology
◾representation
◾globalization
◾colonialism
  +}--> drastic reinterpretations of:
◽time and being
◽death
◽pain
◽transcendence
◽victory
◽blood

~~(modernity is an extremist epoch)==> mithridatic approaches
anticultural visionaries
extreme --> resistance-fighter/ideological dictator, artistic forerunner/experimental thinker, different constellations of desire
***mithridatism مهردارو mehr-daru: *internalization of toxicity* (the gradual ingestion of lethal substances so as to gain immunity) --> an archaic protective tactic, an ancient model of defense, (subterranean practice of pirates, alchemists, cult leaders, shamans, guerrilla columns, spies, paranoid kings's *logic of encounter*)
(poetic extremism -->) mithridatic: dispensing fragmented verses, aphorisms, and engravings of the atrocity; invitation and unleashing of the malevolence itself, to seduce obliteration;
-affliction, existence thriving in the wound
(assumptions of) inevitability + anticipation + projection ==> mithridatic remedy (in ideological & literary apparatuses): “swallowing partial glances of the extinction of society, actuality, and being itself” (Mohaghegh) [a form of training? f[...]