[...]ther ="trms">figurative or non-="trms">figurative; for instance, in the Song of Songs (also called Canticles or Song of Solomon), the inspired meaning is always ="trms">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 ="trms">interpretation

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="large lg2" stl="font-size:111%"> (="ppl">Mitchell='lgc'>:) vision has played the role of the sovereign sense since God looked at his own creation and saw it was good, or perhaps even earlier when he began the act of creation with the division of light from the darkness.

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(="ppl">Corbin)

="ppl">Platonic ="trms"nttrm="search">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 زرتشت‎‎

(arch)angelic vectors

to grasp ='thdf'>the notion of ishraq (eshragh اشراق), the structure of the ="trms">world that it governs, and the form of spirituality that it determines.

ishragh is at the same time both the ‘illumination’ and the ‘reflection’ (zuhur ظهور) of being

appearance='lgc'> = un="trms">veiling

Thus, just as in the sensible ="trms">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 knowl="trms"nttrm="knowledge,Knowledge">edge.

the ="trms">Presence of the philosopher at the mutational appearance of the intelligible Lights
“estrangement from their bodies” was for them a philosophical ="trms">question



(for ="nms">hayula proj.='lgc'>:)

primordial Flame which is their source, and which ="ppl">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 فره). Its function is primordial in Mazdean (مزدایی) ="trms">cosmology and ="trms">anthropology. It is the effulgent ma="trms">jesty of the beings of light, and it is also the energy which conjoins the being of each being, its vital Fire, its ‘personal angel’ and its destiny...

... the ‘negative’ intelligible dimensions of the ‘longitudinal Order’ (dependence, passive illumination, ="trms">love as indigence)
produce the Heaven of the Fixed ="ppl">="ppl">Stars which ="trms">accords with them. The innumerable stellar individuations of this Heaven ='lgc'>{as in the ="ppl">Avicennan schema, each celestial orb is celestial in ="trms">relation to the Intelligence from which it emanates) are so many emanations which ="trms">materialize, in a still wholly subtle celestial ="trms">matter, that part of non-being which conceals='lgc'>--if one thinks of it hypothetically as isolated from its Principle='lgc'>--their being that emanates from the Light of Lights.
... from this second order of Archangels there emanates a new Order of Lights, through the ="trms">intermediary of which the Archangel="trms"nttrm="search">archetypes govern and rule over the ="trms">Species, at least in the case of the higher ="trms">Species. These are the Angel-Souls, the ‘Animae caelestes’ and ‘Animae humanae’ of ="ppl">Avicenna's angelology.

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transcend the ‘two-dimensional’ space ='lgc'>{of the necessary and the possible) of ="ppl">Avicenna's theory of the hierarchical Intelligences.

Intimated beyond the heaven of the Fixed ="ppl">="ppl">Stars of Peripatetic or Ptolemaic astrology lie innumerable marvelous universes.
In op="trms">position 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 ="trms">world and the ="trms">material ="trms">world of becoming. It is the Heaven of the Fixed ="ppl">="ppl">Stars which now ="trms">symbolizes the boundary between the angelic universe of Light and Spirit (Ruh-abad روح آباد) and the dark, ="trms">material universe of the ‘barzakh’ (برزخ).

The characteristic term barzakh, when used in eschatology, means the ="trms">intermediate, and when used in ="trms">cosmology, it means the ="trms">inter-="trms">world ='lgc'>{the ‘mundus ="trms">imaginalis’). In ="ppl">Sohrevardi's philosophy of the Ishraq it assumes a more general meaning='lgc'>: it designates in general everything that is body, everything that is a ‘screen’ and an ‘="trms">interval’, and which of itself is Night and Darkness.

That concept, therefore, that the word barzakh connotes is fundamental to ="ppl">Sohrevardi's ="trms">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 ="ppl">Aristotlian sense; in ="trms">relation to Light it is pure negativity, Ahrimanian (اهریمنی) negativity as ="ppl">Sohrevardi understood it. It would be a mistake, then, to attempt to base the ="trms">causal explanation of a ="trms">positive fact on this negativity. Every ="trms">species is an ‘icon’ of its Angel, a theurgy effected by this Angel in the barzakh which in itself is death and absolute night.


the schema of Mazdean ="trms">cosmology, in which the universe of being is divided into menuk ='lgc'>{celestial, subtle) and getik ='lgc'>{terrestrial, ="trms">dense);


='lgc'>{سهروردی='lgc'>}='lgc'>--='lgc'>{='strcls'>*='lgc'>} In ="ppl">Sohrevardi, the perception of the ="trms">world in="trms"nttrm="cluster,club">cludes, in structural terms, a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of essences; existence is simply a way of regarding ='lgc'>{e'tebar اعتبار) essence or quiddity='lgc'>--it does not add anything to it in concrete.

The schema of the universe, then, is arranged ="trms">according to a four="trms">fold plan='lgc'>:
... (4) There is the mundus ="trms">imaginalis (alame mesal عالم مثال). This is the ="trms">world which is ="trms">intermediary between the intelligible ="trms">world of the beings of pure Light and the sensible ="trms">world; and the perceiving organ proper to it is the active ="trms">Imagination. It is the ="trms">world not of ="ppl">Platonic ideas (muthuli flatunlyah مثل افلاطونی='qstn'>?), but of Forms and Images ‘in suspension’ (muthul mu'allaqah مثل معلق). This term means that such forms are not imminent in a ="trms">material sub-stratum, as the colour red, for example, is imminent in a red body; they possess ‘epiphanic places’ (mazahir مظاهر) where they manifest themselves like the image ‘in suspension’ in a mirror. This ="trms">world contains all the richness and variety of the ="trms">world of sense in a subtle state; it is a ="trms">world of subsistent and autonomous Forms and Images, the threshold of the malakut ='lgc'>{ملکوت='lgc'>}. In it are to be found the mystical cities of Jabalqa جابلقا, Jabarsa جابرسا and Hurqalya هورقلیا.


It appears that ="ppl">Sohrevardi was indeed the first to elaborate the ="trms">ontology of the ="trms">inter-="trms">world, and the theme once introduced was taken up and expanded by all the mystics and gnostics of Islam.



="trms">stories='lgc'>:

The action of these Re="trms">citals, in fact, takes place in the ‘alame mesal’ ='lgc'>[عالم مثال='lgc'>]. In them, the mystic relates the drama of his personal ="trms">history on the level of a supra-sensible ="trms">world, the ="trms">world of the events of the soul, because the ="trms">writer, in con="trms">figurating his own ="trms">symbols, spontaneously discovers the meaning of the ="trms">symbols of the divine revelations.

We are not concerned with a series of ‘allegories’ but with the secret hiero="trms">history, invisible to the external senses, which un="trms">folds in the ="trms">world of the malakut, and with which external and fleeting events ="trms">symbolize.



سهروردی ="ppl">Sohrevardi's noble venture is not an ‘insurrection’ to islam an external and ="trms">litera="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">religion, rather view that sees the ="trms">integral Islam is spiritual, then ="ppl">Sohrevardi lies at the summit of this spirituality and is nourished by it.

crypto-Shiism شیعه

prophetic philosophy

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Between a ="trms">scientific treatise, a ="trms">fable and philosophical discourse, Vampyroteuthis Infernalis ="trms">imagines a pitch-dark ="trms">world of an ="trms">animal living as deep as possible down in the ="trms">abyss in order to disclose a way of living opposed to the luminous one of the human being.

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analogy of the cave


man with the x-ray vision

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="large lg10" stl="font-size:122%">
nowhere prosperous
ruinous prosperous

accidental intellects (subjects, qualities, quantities,)

light, self, ="trms">presence, knowl="trms"nttrm="knowledge,Knowledge">edge


One night darkness had settled in sky and a darkness that and held the hand of the brother of non-existence had been catered around the lower ="trms">world.

="large lg1" stl="font-size:127%"> After sleep came upon me, disappointment resulted.

I was holding a candle.

has two doors, one to the city and the other one to the desert. I went and closed the door

tailors of divine words

I then saw an eleven-layered pot thrown into the desert with some water in it and in the water were some pebbles around which here were a few ="trms">animals.

The heavenly spheres were absolutely round and a straight line could not have been ='lgc'>[drawn='lgc'>] between them. Those eleven levels were colorless and due to their extreme fineness, what was in them could not be ="trms">veiled.

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='lgc'>{="ppl">="frds scrmbld">Laura ="ppl">="ppl">Marks='lgc'>}='lgc'>--='lgc'>[her ="trms">method of description, “="trms">affective analysis”='lgc'>: act of describing, what is going on in your body, ="trms">prior to the body, and ="trms">prior to perception='lgc'>--i have to describe well and simply. (sometimes even doesn't go back to the object we are describing) ='lgc'>='lgc'>--> to tribute ="trms">imagination to people='lgc'>]

muslim majority countries (! instead of ‘muslim countries’)
occasional and atomist ="trms">fabulation ='lgc'>='lgc'>--> ="trms">agency of God
(Occasionalism='lgc'>: God as the cause of things)
Islam's atomism it is not coming from ="trms">Greek atomism

Mullah ="ppl">="ppl">Sadra ='lgc'>='lgc'>--> Process philosophy='lgc'>: ="ppl">Whitehead, ="ppl">Deleuze, etc.
تشخص tashakhos ='lgc'>='lgc'>--> ="ppl">="ppl">Gilbert ="ppl">Simondon theory of individuation

...so perception does not give complete access to the ="trms">world (this is ="ppl">Foucauldian)
='lgc'>=> perception seems to have a more protective role (from unnecessary stimuli='lgc'>--in order to safe guard our survival) ='lgc'>--="ppl">Bergson='lgc'>: “it is grass in general that ="trms">interests the herbivore” ='lgc'>='lgc'>--> ‘sensory-motor schema’ is an ="trms">agent of abstraction (="ppl">Deleuze)
='lgc'>[='at'>@="frds scrmbld">Varinia's “could/should/would”; ‘line of flight’ ='lgc'>='lgc'>--> becoming; disturbing the virtual, in her work how is actual/virtual (made impossible to='qstn'>?) distinguished='qstn'>?='lgc'>]

sensory-motor schema='lgc'>:
Within constructivist theories, the sensorimotor schema is held to be the principal unit of knowl="trms"nttrm="knowledge,Knowledge">edge in use during infancy. A sensorimotor schema is a psychological construct which gathers together the perceptions and as="trms">sociated actions involved in the performance of one of the habitual behaviors in the infant's repertoire. The schema re="trms">presents knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">generalized from all the experiences of that behavior. It in="trms"nttrm="cluster,club">cludes knowl="trms"nttrm="knowledge,Knowledge">edge about the context in which the behavior was performed as well as expectations about the effects. Sensorimotor schemas are central to ="ppl">Jean ="ppl">="ppl">Piaget's explanation of infant development.
='lgc'>[http://link.springer.com/referenceworkentry/10.1007='prcnt'>%2F978-1-4419-1428-6_463='lgc'>]


(motions, ="trms">gestures='lgc'>:)
purposeful ='lgc'>=/=='qstn'>? ="trms">communicative



(="ppl">="ppl">Marks on) Invisibility, Legibility (khanayi خوانایی), and Aniconism (that the artist should or must avoid depictions of human beings or icons; an art that refuses to un="trms">fold its ="trms">code, asserting that ="trms">relationships need not be ="trms">interpreted='lgc'>--a view developed in the conservative Sunni thought of the later Abbasid caliphate)

(عقل سرخ aghl-e sorkh ='lgc'>='lgc'>--> Ulf Langheinrich's works)
the ways ambiguity stimulates ="trms">imagination
“rubied mind-body”

(...ruined main body)


sense-perceptibles='lgc'>: images, etc. ='lgc'>='lgc'>--> ="trms">matter that is processed by information ='lgc'>='lgc'>--> in new media (as ="ppl">="ppl">Gilbert ="ppl">Simondon put it,) ‘form’ arises almost ="trms">symptomatically from a ground modulated by information processes

a new level of invisibility='lgc'>--though not im="trms">materiality='lgc'>: information

cognitive attention as information to be processed ='lgc'>=/=='qstn'>? ="trms">sensuous ="trms">material to be experienced ='lgc'>='lgc'>--> is this a shift (predicted by ="ppl">Deleuze) from visual to information culture='qstn'>? (='lgc'>='lgc'>--> ="ppl">Trevor ="ppl">Paglen's works characterizes arts of the information age in general='lgc'>='lgc'>---image is the trace, effect, or document.)

the perceptible ='lgc'>=/= the legible

="large lg10" stl="font-size:119%"> aniconic='lgc'>: what we do not see is more significant than what we do ='lgc'>='lgc'>--> that the temporal and ="trms">social are more important than the visible='strcls'>***
“Islamic aniconism emphasizes the word='lgc'>--as ="trms">written, ="trms"nttrm="already,spread">read, and re="trms">cited='lgc'>--and the ="trms">social spaces of worship.”

en="trms">fold ='and'>& un="trms">fold


(="ppl">Deleuze's) ="ppl">Leibniz's monad='lgc'>: smallest unit of ="trms">matter is the ‘="trms">fold’ (and not the point.) Each ="trms">fold, being connected to the entire plane, has a point of view on the whole ='lgc'>='lgc'>--='lgc'>='lgc'>--> ‘plane of immanence’ ='lgc'>: a vast surface ="trms">composed of an in="trms">finite number of ="trms">folds; en="trms">folded ='lgc'>='lgc'>--> un="trms">folds ='lgc'>=='lgc'>=> actualizes


you might work on a concept, on a percept, on an ="trms">affect, or on...

(="ppl">Deleuze's) real='lgc'> = virtual ='lgc'>+ actual
="lsts lst1">•actual='lgc'>: exists; a thing, event, concept
="lsts lst1">•virtual='lgc'>: potential to exist or to pass, all that cannot ="trms">presently be thought ='lgc'>='lgc'>--> ='strcls'>*most ="trms">materiality is virtual='strcls'>*

wood grain (longitudinal arrangement of wood fibers) that guides the artisan to invent ='lgc'>='lgc'>--> “thought's powerlessness at the heart of wood” (="ppl">="ppl">Marks)

(what is thought's powerlessness at the heart of digital new media='qstn'>?)

calligraphy ='lgc'>--(="trms">interface)='lgc'>='lgc'>--> Qur'an ='lgc'>--(="trms">interface)='lgc'>='lgc'>--> the divine

(Gregory ="ppl">="ppl">Bateson='lgc'>:) information='lgc'> = "the ="trms">difference that makes a ="trms">difference”
(='at'>@="frds scrmbld">Anouk)

“in Islamic art and new media art, we have two triadic models in which the in="trms">finite is mediated to perception by some kind of information.”

worship !='lgc'>='lgc'>~/='lgc'>=>='qstn'>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses='qstn'>? -="ppl">="ppl">Marks)


(="ppl">Deleuze and ="ppl">Guattari acknowl="trms"nttrm="knowledge,Knowledge">edge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ='lgc'>='lgc'>~= jahd جهد, ejtehad اجتهاد (="ppl">Averroes) ='lgc'>=='lgc'>=> to bring new concepts into the ="trms">world

yes, Islam assumes an ="trms">epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) ='lgc'>='lgc'>--> engaging with the ='strcls'>*divine plane of immanence='strcls'>* ='lgc'>{perceptual and contemplative venture into the in="trms">finite='lgc'>}

mediation between the divine and the ="trms">world ='lgc'>='lgc'>~='lgc'>=> a certain manner of un="trms">folding (='lgc'>='lgc'>--> for ="ppl">Sohrevardi='lgc'>: emanation='lgc'>--in terms of a philosophy of light ='lgc'>='lgc'>--> universe is a cascade of un="trms">foldings ='lgc'>[="trms">veil='qstn'>?='lgc'>])
="prgrph">-="ppl">Farabi='lgc'>: God contained the forms or models of things ='lgc'>=='lgc'>=> the spirits of the spheres, active reason, soul, form, and ="trms">matter
="prgrph">-="ppl">Avicenna='lgc'>: all existence is ="trms">contingent; God='lgc'> = 'the uncaused’
(="ppl">Avicenna's conception of) the nonentity (or anti="trms">matter) as the virtual double of every existent ='lgc'>='lgc'>~= (="ppl">Deleuze and ="ppl">Guattari's) concepts of the virtual and the actual
(="ppl">Avicenna='lgc'>:) God ='lgc'>=='lgc'>=> existence/nonexistence
(="ppl">Deleuze='lgc'>:) existence ='lgc'><='lgc'>=='lgc'>=> nonexistence; (mirror each other='qstn'>?)


virtual (حق hagh ='lgc'>~ truth) ='lgc'><='lgc'>='lgc'>--> actual (حقیقت haghighat ='lgc'>~ reality)

hierarchy of nonexistent things


not everything is cognitive, sometimes it is ="trms">sensuous ="trms">material to be experienced
(='at'>@="frds scrmbld">Seba, flows of information that “="trms">demand” cognitive attention)


="prgrph">-what ="trms">interfaces Zaher ظاهر and Baten باطن='qstn'>?
='lgc'>{plane of immanence, plane of in="trms">finite information, (gender neutral) pregnancy, ventral='lgc'>} Baten ='lgc'><='lgc'>='lgc'>--> Zaher ='lgc'>{plane of image information, dorsal, hard and complete='lgc'>} ='lgc'>=='lgc'>=> vulnerability of the virtual protected by a ="trms">fold

فنا fana='lgc'>: an stimulating awareness of the nonexistent side of every existent ='lgc'>='lgc'>~->='qstn'>? (="ppl">Deleuzian) creativity; ='lgc'>[...the ="trms">schizo/darvish/ درویش (creative processes)='lgc'>]
(="ppl">Rumi as a ="trms">child sees people in their house, grinding mill talking to him, his mill speaking with him; condition of ="trms">schizophrenogenic hearing ='lgc'>='lgc'>--> gheib غیب, alame gheib عالم غیب)

="large lg3" stl="font-size:110%"> yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) ='lgc'>='lgc'>--> ="trms">sublimely inventive ="trms">cosmologies

the current information culture with its lame digital in="trms">finity (reiterating paths of vast ="trms">networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ='lgc'>=='lgc'>=> “dividuals”

ابن عربی ="ppl">Ibn ="ppl">Arabi's locus of divine='lgc'>: pulsation='lgc'>: movement towards God and away from Him

='strcls'>*transcendence is a ="trms">symptom of immanence, and not the other way around (="ppl">="ppl">Marks)
(="ppl">El Khachhab='lgc'>:) transcendence is not in the ="trms">world nor out of it. It simply has no location. It functions as an energy, coextensive of ="trms">matter and does not belong to a separate stratum.

="large lg4" stl="font-size:111%">
='lgc'>[logical death='lgc'>]


(='at'>@="frds scrmbld">Seba) “logical depth”='lgc'>: the amount of (useful) labor en="trms">folded in a message. (Charles Bennett) ='lgc'>='lgc'>--> forgott[...]