[...] ‘mutually understanding,’ two-against-the-world relatedness with the parent

infantile-omnipotent relatedness between:
•the ‘sickest’ least mature areas of the parent's personality
•the patient's personality
==Searles==> obstacle to the patient's becoming well

transference development: therapist inevitably becomes deeply immersed in the subjective experience of magical closeness and shared omnipotence with the patient

(offered to the patient in childhood by the parent:) the *lure* to share the delights of being ‘crazy’ along with the parent


or:
(?Jassem or Sina's motive and genuine effort of) making the other person crazy (~ to weaken their personal integration ~ to diminish the area of ego's competency) <~/?=> *making the other person present* (Martin Buber) --> fostering of the other person's intra-personal and interpersonal integration or self-realization, (an effort to) to help the other person [seen as a child to become mature?] toward better integration ~ love

[for Guattari, the problem is not to reach an integrated ego, but to constantly change the composition ==> to unblock the situation (reactive assemblages causing paranoia) ==> to be able to do something else ~=> to become someone else]
[how to learn your way out of philosophy as philosopher ~= *to apprehend what you know* in a creative way]

loving relatedness --> responding to the wholeness of the other person (relating to a small child or to a psychiatrically ill adult, and so on)

}--> (which is fundamentally) a parental disposition [and the offspring might represent a miscarriage of the parent's wish]
-the problem is that you cannot always know the precise ego-capacities of the other person
-your interventions could be ill-timed or ill-attuned ==> disintegrating effect


questions regarding the processes of feedbacking in apass: to help the other person (not to become aware of truth about themselves or their work, rather) to construct figures about themselves and their relationships with others, figures which could provide the basis for rapid ego-growth and personality-integration. but sometimes it is too fast, the ego regresses, and it becomes an experience of developing psychosis

pathological defense:
•delusions
•hallucinations
•depersonalization
•

skilfully dosed and skilfully timed increments in psychotherapeutic participation [such as premature interpretations demanded usually in feedback sessions] ==> opposite effects (rather than an integrating effect upon the artist researcher)


the schizophrenic patient's individuality resides partly in his symptoms
(Searles > Szalita-Pemow)


?gratifications in the ‘crazy’ symbiotic mode of relatedness (despite the anxiety- and frustration-engendering aspects that it offers)

earlier struggle between child and parent to drive each other crazy --> evolving transference of the patient-therapist relationship --> to crack each other


the economy *feelings of confusion and unreality* for iranians, in public political realm of state and individual symbiosis, as well as intersubjective early childhood and parent symbiosis --> the ways it enters cultural imaginary and artistic expressiveness --> *how and why iranian artists often try to make their audience crazy* [-and myself included, check Sina lecture's chaotic verbalizations of delusional materials --> jouissance of disorganization]
-(in my lectures) am i externalizing my psychosis? [~ romantic]

(mother repeatedly commanding the child ‘Now, think!’ [~ to perceive the secret] ==>) threatened, mistrustful, isolated self ==> finding hidden meanings + sarcastic response [~=> unnerving the other]

small children exposed to unfamiliar and complex situations ==> often experience of ‘you are crazy!’


modern culture of obsessive-compulsive character traits as orderliness, competitiveness, intellectualization ==> obsessive-compulsive type of basic personality structure (is made very common among artists, people who are busy one way or another with analysis and psyche of the other) ==> **reaction formation** (which is one of the major defense mechanisms of the obsessive-compulsive) ~= long-repressed desires **to dismember the personality-structure of other persons**
[obsessive-compulsive personality type is very common in expertise societies: tavahosh-e takhasos, clean (+ “contaminated” things), one is deeply immersed in research, mental control, not wasting time, adherence to routines/rituals, washers, checkers, impairment in formulating an organizational strategy, etc. ==> cognitive inhibition, or violent disinhibition]

wishes to foster personality-disintegration in other persons + genuine and powerful interests in helping them <-- how is this possible?!
-Searles suggests that the desires to drive the other person crazy are a part of (the limitlessly varied personality-constellation of) emotionally healthy human beings


feelings of infantile satisfaction & omnipotent-mother fantasies

recrudescence of symbiotic techniques

the [same] sensation of being driven utterly mad by the impossible object [patient, economy, system, self, world, love object, etc.] --> symbiotic relatedness (development of symbiotic reciprocal dependency)

(@apass, the tale we say in artistic research environment:) critical feedback = 'making ill’ of one another, is an effective forms of opening up anxieties which can be interpreted and worked through ==> to become independent (integration) and to leave
}=/={ to acknowlede our highly immature and ‘sick’ but deeply gratifying symbiotic mode of relatedness with the other (disintegration) (in Searles's terms: our efforts in keeping the other person crazy)

*how can we develop *untherapeutic techniques* of critical relatedness?
*how can we face our own conflict between desires to help (the student to become better integrated, that is more mature and healthy) and desires to destroy (the student in the state of poor integration)? --> schizophrenic conditions of artistic feedback

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

مماس
schizophrenia: (a general understanding of all) content-thought disorder (=/= form of thought)
*the disease of cognitive abnormality : abnormal sequential thinking*
*tangential thinking*
•disorganised thinking ==> disorganised speech
•mood disorders
•dementia
•mania
•clanging (situationally inappropriate association of words based upon sound rather than concepts)
•echolalia (unsolicited repetition of vocalizations made by another person)
•[*]tangentiality: deviation from relevancy; wandering train of thought, lack of focus, never returning to the initial topic --> *topic maintenance*
◦self-centered social responses
◦attention to one's own speech is overcome during the occurrence of cognition ==> evasive vocalized content


(language use”)
referential (for the sake of context)
poetic (for the sake of message)
emotive (for the sake of addresser)
conative (for the sake of addressee)
pathic (for the sake of interaction)
metalingual (for the sake of itself)

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

-the concept of “wearing” from Alberti (prehispanic South America)
-the concept of “mask” from Mohaghegh (postmodern Middle East)
-the concept of “style” from Archer (post-industrial Britain)
[these theories are very helpful for me and import-rich for reimagining subjectivity. Alberti committed to anthropology, Mohaghegh to the philosophical, Archer to sociology]

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

slave: a person attached by law and by custom to the identity of another individual --> ‘social death’ of slavery (as legal nonperson ==> alienation) [in academic literature comparative study of slavery], slavery as a substitute for death in war
--shift--> (the concept that) slaves might influence the tastes, the language, the actions, and even the ideas of their masters

acknowledgement of presence =/= significance in relation to history

(A. Lee on) the African dimension of the genesis of the Babi religion
((oral sources for) the recovery of) subaltern histories in Iran [erased from historical memory]
--> deep resentment of “the presence in Iran of an ‘Other’ that does not conform to the imagined Iranian Self”
unblemished national selfhood
purity fetishism of... <== *purity deeply rooted in religion* [?]

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

(issues) politics of liberation:
•that liberal democracy requires common basis for culture and society
•identity politics:
◦“the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
◦invites people to stay in, to look inward, to obsess over the body and the self, to surround themselves with a moral forcefield to protect their worldview
◦a particular identity is opposing all people who belong to a particular identity
◦naming and claiming lived experience, and the authority arising from that
◦[no more?] sexual orientation (that it is now only about disrupting the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
◦class-based politics are identity politics
◦to bring people together based on a shared aspect of their identity --> fail to examine differences among themselves

*solidarity does not require identification, but a willful act of alliance*

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

سپردن کتاب به حرق و غسل
ضعیفه دانا

(for Attar:)
حال =/= حفظ
کار =/= قال
عیان =/= بیان
اسرار =/= تکرار
علم لدنی =/= علم کسبی
جوشیدن =/= کوشیدن
حال + کار ==> سخن
حفظ + قال ==> سخن

قرآن و اخبار  و لغت و نحو  و تصریف

اهل طریقت --> زبان خود (را میخواهد)
اهل شریعت --> اخبار (کفایت میکند)
imperative عطار  --> وظیفه ساختن
(for Attar:) از دل --به--> (<--؟--) صحرا


باز شدن در سخن ==> شطح =/= سواد مفتی
}== حرکت اسرار
[شطح: بیرون شدن از کناره ی  رودخانه, deviation]

نظایرات عجیب
مضمرات غیب
سر به جوشش ==> زبان به سخن

دل --> زبان --> رو ؟
(arabic/european) -->  (عجمی)

راستی =/= صحت
  |       |
(عبارت =/= نیت)


معاملت در رضا پسندیده است =/= معاملت در  صبر
رضا: چنان که دارد چنان باشد (هیچ)

شطح بایزید:
خانه --> خداوند خانه --> *هیچ*

بایزید: بیچاره بایزید، سی سال است تا من بایزید را می طلبم و نام و نشان او را نمی یابم. (id)

describable موصوفی: چیزی که وصفش می توان کرد

بازدید = دیده شدن     /آفتاب صفت
دانستن = اعتقاد داشتن   /زمین شکل
یادداشت = ذکر       /آب نهاد

ماضی استمراری ~~--> ی

فعل متحرک در جمله (بی جایگاهی فعل) ==> خودجوشی و خود انگیختگی اندیشه و کنش کلامی


نوآوری innovation ==> “جهان خود” (your world) [~ آفرینش هنری، سبک خود، etc.]
=/= نحو: پیوند ارگانیک با جهان دیگران
=/= ابداع: poiesis

(we are interested in strange because we are strange ourselves?)
غریب با غریب الف گیرد (؟)
         |      |
      خود   ذکر غریب


شعر -  شرع -  عرش
  |      |     |
؟   قانون  جهان منظم

ajayeb (شگفتی رویداد نامتعارف) ==> تبدیل شدن سوژه به ابژه tabdil shodan-e suje be obje

Kelile Demne (indian style) --> story within story
=/=
Attar's Tazkirat al-Awliya --> list


نوشتم باد، آنچه دید.

...از بهر حق عداوت کرد(ن)

غیب --> غریب --> غرایب --> عجایب --> نامه

نفاق =/=؟ contradiction
   |          |
(در خود)     (split)

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

amoral, amorphous or polymorphous
to reside under the mark of ambiguity
[to be careful with the figure of trickster -->] trickster represents an archetype of transformation (rebirth?) and a symbol of life, [with] humor, irony (and self-irony), as well as the confrontation between the comic and the tragic --> situates the trickster between the *world's balance and unbalance*

(migration or) migrant: (~= fugitive:) individuals who are reborn existentially precisely through the act of the escape, in order to trick their persecutors ==> survive
[=/= the juggler: Nicolas]

Mohaghegh's proposal: *to lie our way into the lie*

-how and where is my unreal located in my work on bestiaries?
past --> forsaken ancients
outside --> time of disappearance

seduction: immersion in style


our guardian: the thief

(learning from Mohaghegh and Cinderella to be/operate for each other) between:
orchestrator (influence, innovation, experimentation --> laboratory)
partner (equivalence, benefit, reciprocity --> alliance)
slave (captivity, labor, devotion, service, worship --> bondage)
--or--> l.a.b. stands for: laboratory, alliance, bondage {bondage should be part of every (artistic or knowledge-intensive) practice}

the question/problem of: incompatibility of past and present, there and here

object of event or journey (expedition, venture,)

story of the “archive of...” : collection of savored differences

the unreal is not always imaginative or speculative
it is sometimes:
a drive (suffering, passion,)
a password (encryption)
a device (machine, guide,)
accidental and chosen

the character’s wisdom, impulse, cunning, courage (endangerment), innocence (purity), violence (rage, atrocity)

intelligence: diabolical perception

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

(to achieve) the perfect secret: a secret that when revealed remains a secret (a riddle, a puzzle ~= monster: confrontation of the raw unnamable)
future liar --> to resurrect (in the form of fable or rumor):
•fake archive (=/= real witness)
•buried forged artifacts in some gamble
•
--> future out of sync (hyperbolic commons) ==> (an aesthetic of) temporal deviation [=/= messianic time of revolution, historical time of modernity, chronological time of capitalism,] --> (the task of) **thinking untimely**:
•forgetting
•erasure
•recreative
(Artaud's vampiric schizophrenic untimeliness...)

(Sina + Mohaghegh's) *existential radicalism*

night: underground of time
where other things can happen
a phenomena where people encounter mercilessly anonymous indifferent impersonal inhuman nature of the universe
(Mohaghegh's work on the renditions of nocturnality)

(carnaval's) multiple forms [prototype after prototype] --> formfullness =/= (deconstruction's) formlessness

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

ordering ==> violence, exclusion, injustice, sacrifice =/= ~=> residue (of ordering --Serres--> its excluded inessential, peripheral, parasitic) *thermal exciter*
•the anthologizing, selecting, and ordering act @Marialena
•with the discourse of parasite we are at including and inclusion

now our relationship to knowledge is to be more extravagant and parasitic =/= economic and fast

every time we write (sometimes referring the reader to the dictionary) we are also reviving language

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

criminal's relation to the dark (fugitive, dealer, prowler ولگرد) =/= wanderer's relation to the dark (nomad, sojourner, sleepwalker)

Mohaghegh --on--> sub-identities whose survival relies upon a certain exact mastery of night's formulas + learning its conceptual-experiential relations to: time, space, fear, nothingness, desire, death, forgetting, enigma, solitude, sensation, vision, secrecy, monstrosity, the body
[...]