[...]der neutral) pregnancy, ventral} Baten <--> Zaher {plane of image information, dorsal, hard and complete} ==> vulnerability of the virtual protected by a fold

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

yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) --> sublimely inventive cosmologies

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

ابن عربی Ibn Arabi's locus of divine: pulsation: movement towards God and away from Him

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


[logical death]


(@Seba) “logical depth”: the amount of (useful) labor enfolded in a message. (Charles Bennett) --> forgotten but constitutive history of *contemporary information culture*
([aspects of] ‘enfoldment’ instead of ‘narrative’ @Seba)
(relying on the thoughts and calculations of many thinkers:) ‘deeply enfolded’ instead of ‘complexity’ (~=? ‘the obscured social world’ @Seba)

.finding the direction of Mecca in a complex network of signifiers --> the local value of the work of science or narratology / Islamic culture of astrological experimentation ----> logical depth and enfoldedness index Baten باطن
-(living in a time of animosity,) is Seba wanting to democratize Baten?

descriptive encounters with objects
narrative encounters with objects
--> unfold what is enfolded (and enfold what is unfolded?)

how to commit to (history's) complexity's *dissipation*? and not to discover roots?

my work (now i have the feeling that) a little bit includes working on this bulldozed sites of difference/similarity between Islamic and European cultures
-I behave as if there is (a historical) continuity =/= the idea that things get lost tragically (Benjaminian?)
-we do not know what is lost
**chaotic loss --> to process through a host of errors and phantasms
what is the carrier bag theory of infinite?
عجایب --> (ajayeb's) inexplicable historical objects that suddenly turn up and refuse to be accounted for “fossils” (--> rupture =/= fold: history is deeply enfolded)
[which histories objects of ajayeb enfold and unfold?]

the origin is always complex

(how to) invert the judgment of value that informs us

piecemeal fabrication from alien forms =/= essential secret in history

positivism (esbat-gara اثبات گرا) =/= speculation

transhistorical claims about Islamic art--its ahistorical approach to Islam can contribute to Orientalism, (Nasr's spirituality) =/= to situate Islamic art within the history of ideas of its period, portrayal of a cultural worldview when they succeed (Marks)

Interpreting a cultural artifact for what it might have meant for the people of a past time is always an imposition--(to give preference to certain meanings at the expense of others)

(Marks’) existential phenomenology : one's own experience, sensory and mental, is used as a basis for analysis (to investigate), but does not assume this experience can be generalized.


code: a writing that is executable : a writing whose very nature is to carry out an action

“We are at a point where the Islamic heritage latent in Western modernism can usefully inform efforts to make information culture meaningful and responsive” -Marks


(Marks notion of) “Islamic art” --> unity (tohid توحید) of sorts -->  unity of the code ==> multiplicity or infinity --> unfolding: {directional (vector) & performative} --[D+G]--> (aesthetics of aniconism:) ‘abstract line’ & ‘haptic space’ ==> embodied perception ~=>? permeable, phenomenological, “nomadic,” contemplative subjectivity


“networks are the haptic space of our age”



qualities of latency

(in secular contexts) calligraphy, letters and words start to look like bodies
(Shii's favorite:) image latent in text --> foliated Kufic, shekaste nasta'ligh (شکسته نستعلیق), etc.
--> relationships are hidden, latent, and interpretable [--> veil]
•figures arise from text-based, nonfigurative works
•textuality and figurality


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

*relevance is hylomorphic, it imposes meaning from the outside
•to represent the nation / to critique the nation
•to self-orientalize / to critique orientalism
•to tell stories that everyone can relate to
•to be expressive / to be conceptual
•

hylomorphic nature
in which ‘matter’ and ‘form’ meld physically in myriad ways yet remain distinct linguistic categories


anamorphic: pertaining to a kind of distorting optical system, anamorphic lense, anamorphic gaze
(تغيير شکل دهنده) a notion of knowledge inquiry

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

Marks’ take on Sadra's triadic ontology of sensible, imaginal عالم خیال, and intelligible realms
+cognitive trinity of:
•mental intuition
•bodily knowledge
•spiritual knowledge
------> different human faculties perceive each real:
•sense perception --> external particulars: the sensible world of matter
•imagination --> internal particulars: the imaginal
•intellect --> universals: the intelligible
}--> with Avital i am learning technically (in language) to stay in a state of contamination (and their rewiring) of these faculties --> not to disavow the eching lines of my inherited tradition (“-->” + “~~>”)
◦sense perception ~~> universals
◦imagination ~~> external particulars
◦intellect ~~> internal particulars
◦...


*the islamic imaginal realm is (an audiovisual intangible) supra-individual and more real than matter*

Sadra argues that the imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how extrapersonal, supra-sensory realities present themselves to imaginative perception --> نجم‌الدین کبری Najmuddin Kubra expert on visual metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی

[*]imaginal realm: a radically pro-image concept
=/= Platonic denunciation of images (as misleading and false)
=/= Byzantine iconoclasm
=/= islamic aniconism
=/= 20th century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism


suprasensory imaginal realm of sufism


history of imagination

world philosophy abounds with theories of the imagination

ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasmatic images --> phantasia --{i am wotking against the idea of “fantastic beast” ~-> phantasmata: post-sensory images combined in mind, independently of sense impressions ==> memory, dreams, and sensory illusion}
=/= imaginal images

هیولا hayula: the base, corporeal world

sensory-imaginal-intelligible

•a bottom-up theory of the imagination --> active intellect in the human
•a top-down theory of imagination --> pre-existing divine mind

i disagree with Marks that the (islamicated) imagination was a means to connect to a divine reality, higher truth. in ajayeb we encounter and abundance of descriptive environmental materialities.

Avital studies the interferences of:
1- the lower, sensory imagination
2- the higher, intellective imagination (that receives inspiration from above; #prophets)

ajayeb: synthesized Greek philosophy + Qur'anic thought + popular material body belief

( material body [ X ) immaterial intellect ]
“X” : imaginal مثل: (audio-visual glimpses of divine reality)
•accounts of afterlife --> gardens
•accounts of apocalypse --> sounds
•saints biographies --> performances
•


christian tradition started to view the intellect as internal to the soul ==> regard imagination as psychological: an inspiration, invention, recombination from within (and not from without) (Elen finds herself in this tradition?) ==> concept of an autonomous psychological subject

so persian subject wanted the  so much to be there, when there was no flower, that the went to a zone of beyond, picked some schizo-flowers and came back {this is Sa'di}--> iranian metaphysics
-i am more interested in the blooming of flowers, also metaphorical understanding of their morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the iranian literature has been busy with this, how to describe flowers
*iranians believe in image


sufis, iranian philosophers, ... --> so poluted concepts and words


attachment to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)

Sohrevardi argues that the imagination effectively the indipendent real of images

فتوحات fotuhat --?--> illuminations

the imagination realm exercises its ruling property over every thing and non-thing. it gives form to absolute nonexistence , to the impossible, to the necessary, and to possibility. it makes existence nonexistence existent. (Ibn Arabi < Marks)


majmu al bahrain مجموع البحرین, confluence of two oceans, to set two oceans in motion that flow side by side together, with a barzakh between
--> #my بحرین theory, wave surface theory of language
(to be careful with the figure of) wave --> questioning the textual case while then morphing into the unreadablity of its own answer


Giovanni Pico de Mirandola: phantasy can strive to draw the senses to things celestial ... but if, yeslding to the senses, phantasy shall decline to apply itself to the business of virtue, so great is its power that it afflicts the body and beclouds the mind, and finally brings it about that man divests himself of humanity
(@Aela?)

imagination according to:
Kant + Hume combining and synthesizing agent
-what new materialism has to say about the imaginal?
Jungian archetype --> extra-individual, suprasensory world
Frankfurt school + Althusser saw collective unconscious as fascistic


*(my) material practices of unlearning:
•pretending i don't know --> enactment / acting
•(to try) forgetting --> clearance / erasure
•sleep-walking --> closing the eyes of certain perceptive stories, and become available to another
•the “let's not assume...” --> “in advance” of a the assumption
•


contemporary Western thought, tired of the sovereign subject, is trying to conceive of an extra-subjective reality that binds individuals ethically to others and to history --> this is totally apass :)
-contemporary Western thought (evident in Butler, Foucault, and many others) is seeking a politically efficacious concept of the collective imaginary*** (a positive conception of alterity, of an outside that inspires the imagination to create)

ajayeb for me is an alterity (of an quasi outside--not quite inside) that inspires the imagination to create (--> imagination is always creative)
ajayeb: alterity of a world that inspired (and inspires) storytelling and imagination (to create beings)


since Sohrevardi the islamic philosophy has abandoned substantialism for process

Sadra's approach:
•process ontology
•critique of abstraction
•celebration of singularity

God = neccessary being واجب الوجود

(tashkhis-e vojud تشخیص وجود) modulation of being <--> individuation (تشخص tashakhos)
ذات مخصوص, فرد مشخص معین, وجود جزئی اشیاء --> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
=/= شخص ناپیدا =/= hayula
[tashkhis (everyday gesture of recognition of something gheir-shakhsi) ==>? tashakhos]

(Simondon:) individuation is prior to individuals, and individuals are simply symptoms or effects of individuation --> very processual

harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
*harkat-e johari respects the potential for intensification [= the capacity to know, act, and fully participate in the flow of being --and--> continual intensification;] in all things (including hayula)--> Miyazaki's faceless monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)--> *Sadra's great refiguration is that he formulates the ‘act of being’ itself as the most real
-Miyazaki's monster (and Attar's San'an) is moved by love, it is the energy that traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
-Miyazaki's monster episode animation expresses how substance yields to process --> خونابه اى plasmaticness of the animated line: freedom from ossification استخوانى شدن (#Rigs), the ability to dynamically assume any form (Gunning) --> change occurring واقع from within + propelled سوق from without

Sadra's matter: place of nonexistence and absence (=? hayula)
hayula: form of the natural, elemental body

in Sadra:
•the plant(‘s form) (= vegetal soul) is animal
•the animal(‘s form =? surat صورت) (= sensate substance) is human
•the human...


physical acts of perception

(a typical account:) the stronger the imaginal soul, the less distracted it is by the body, the more manifestly imaginal images will appear

fotuhat فتوحات  or tazkirat تذکره is the stories of the intensity of their being, actualization, and certainty of effect
(Attar's stuff, articulate Sadra)

saryan-e vojud سریان وجود, *flow of being* (across the perceptible entities we encounter:) [the imaginal power working through them:]
•hear a person's say
•notice a weed growing
•smelling a...
•cognizing an image...
•touching a pig's nose [San'anian]
•

bodily senses can contact the divine presence, make contact, make a call (in Hafez, San'an's miscall)


•the imaginal realm is populated by singularities, every changing and infinite
•the imaginal faculty is of extreme presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's categories)


(let's get) creatively imaginal

accurate and attractive

***imagination is (definitely) not closing your eyes and dreaming, but being completely present to the world, committed to it and affected by it*** (to perceive something in its intense singularity)


مشاهده moshahede = contemplation

the infinate flux of visible phenomena (Kracauer)

قلمکار calico-world
چلوار

kaleidoscopic mountains

what was Sadra looking (moshahede) at?

•linear modeling of time --> clock time
•intensive model of time ==> movement across the “real” axis


effectively panpsychist: every entity is conscious, has a soul, and potential to intensify; minds in a world of minds


Whitehead's concept of transformative togetherness
ontological vitalism: exist ==> consciousness


reality precedes abstraction -->
for Sadra “point of view” is a distraction (for vojud وجود)
•perspectives
•names
•quiddity
--> because the positing of names and description is in correspondence to concepts and universal meanings, not in correspondence to existential identities and external/concrete forms (Sadra)
=/= Avital and Kohn --> but they do in amazonian forest semiotics
--> my point of departure with Sadra. i am tracing transfigurative signs of the flesh in practices of storytelling --(or not)--> Sadra emphasizes that imagination is better able to grasp Being: concepts are too static to capture/grasp the act of being (--> are they?! we have to deal with them anyway: wild facts, fables of practice, images are concepts, etc.)
[...]