[...]g, direction) versus filling the space
in purely perceptual terms, all that is seen is the surface, but as an idea the building involves the whole of its inner, hidden structure; hence not only what is seen, but what alse is known appears.
concept of transparency
labyrinth
-ornament shifts among different planes at different speeds
labyrinth
labyrinth
labyrinth
fetish
behaviour of a dynamic system that is extended in space
all fields in nature are quantum fields
self-organization
topological reading is a christian tradition, theory, and practice of interpreting the figurative meaning of the Bible. It is part of Biblical exegesis.
According to ideas developed by the Church Fathers, the literal meaning, or God-intended meaning of the words of the Bible, may be either figurative or non-figurative; for instance, in the Song of Songs (also called Canticles or Song of Solomon), the inspired meaning is always figurative. The typical meaning is the inspired meaning of words referring to persons, things, and actions of the Old Testament which are inspired types of persons, things, and actions of the New Testament.
The early uses of allegory and topology were very close. Later a clearer distinction was made between the allegorical mystical, and tropological moral, styles of interpretation
(Mitchell
(Corbin)
Platonic archetypes in terms of Zoroastrian angelology
psalms and invocations to the beings of light
the celestial physics, which limits the number of Intelligences
victoriality
Sovereignty of Light, heralded by Zarathustra
(arch)angelic vectors
to grasp
ishragh is at the same time both the ‘illumination’ and the ‘reflection’ (zuhur
appearance
Thus, just as in the sensible world the term signifies the splendor of the morning, the first radiance of the star, in the intelligible Heaven of the soul it signifies the epiphanic moment of knowledge.
the Presence of the philosopher at the mutational appearance of the intelligible Lights
“estrangement from their bodies” was for them a philosophical question
(for hayula proj.
primordial Flame which is their source, and which Sohrevardi claims to have seen in a vision that revealed to him the authentic ‘Oriental source’. This is the ‘Light of Glory’ that the Avesta names as the Xvarnah (khurrah in Persian, or in the Parsi form fan, farrah
... the ‘negative’ intelligible dimensions of the ‘longitudinal Order’ (dependence, passive illumination, love as indigence)
produce the Heaven of the Fixed
... from this second order of Archangels there emanates a new Order of Lights, through the intermediary of which the Archangelarchetypes govern and rule over the Species, at least in the case of the higher Species. These are the Angel-Souls, the ‘Animae caelestes’ and ‘Animae humanae’ of Avicenna's angelology.
transcend the ‘two-dimensional’ space
Intimated beyond the heaven of the Fixed
In opposition to what was to happen in the West, where the development of astronomy eliminated angelology, here it is angelology which takes astronomy beyond the classical schema within which it was confined.
...there proceeds eternally the universe of the Primordial Ruling Lights
... which marks the boundary between the celestial world and the material world of becoming. It is the Heaven of the Fixed
The characteristic term barzakh, when used in eschatology, means the intermediate, and when used in cosmology, it means the inter-world
That concept, therefore, that the word barzakh connotes is fundamental to Sohrevardi's system of physics. The barzakh is pure Darkness; it could exist as such even if the Light were to withdraw. Thus, it is not even a potential light, a virtuality in the Aristotlian sense; in relation to Light it is pure negativity, Ahrimanian (
the schema of Mazdean cosmology, in which the universe of being is divided into menuk
The schema of the universe, then, is arranged according to a fourfold plan
... (4) There is the mundus imaginalis (alame mesal