[...]ld 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.

="large lg2" stl="font-size:112%">
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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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.

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'>]

="large lg3" stl="font-size:111%"> 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


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


="large lg5" stl="font-size:132%"> 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

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, an[...]