[...]pertaining to a kind of distorting optical ="trms">system, ana="trms">morphic lense, ana="trms">morphic gaze
(تغيير شکل دهنده) a notion of knowl="trms"nttrm="knowledge,Knowledge">edge inquiry

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">="ppl">Marks’ take on ="ppl">="ppl">Sadra's triadic ="trms">ontology of sensible, ="trms">imaginal عالم خیال, and intelligible realms
='lgc'>+cognitive trinity of='lgc'>:
="lsts lst1">•mental intuition
="lsts lst1">•bodily knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•spiritual knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--='lgc'>--='lgc'>='lgc'>--> ="trms">different human faculties perceive each real='lgc'>:
="lsts lst1">•sense perception ='lgc'>='lgc'>--> external particulars='lgc'>: the sensible ="trms">world of ="trms">matter
="lsts lst1">•="trms">imagination ='lgc'>='lgc'>--> ="trms">internal particulars='lgc'>: the ="trms">imaginal
="lsts lst1">•intellect ='lgc'>='lgc'>--> universals='lgc'>: the intelligible
='lgc'>}='lgc'>='lgc'>--> with ="ppl">Avital i am learning ="trms">technically (in ="trms">language) to stay in a state of contamination (and their rewiring) of these faculties ='lgc'>='lgc'>--> not to disavow the eching lines of my in="trms">herited tradition (“='lgc'>='lgc'>-->” ='lgc'>+ “='lgc'>~~>”)
="lsts lst2">◦sense perception ='lgc'>~~> universals
="lsts lst2">◦="trms">imagination ='lgc'>~~> external particulars
="lsts lst2">◦intellect ='lgc'>~~> ="trms">internal particulars
="lsts lst2">◦...


='strcls'>*the islamic ="trms">imaginal realm is (an audiovisual intangible) supra-individual and more real than ="trms">matter='strcls'>*

="large lg2" stl="font-size:110%"> ="ppl">="ppl">Sadra argues that the ="trms">imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how ex="trms">trapersonal, supra-sensory realities ="trms">present themselves to ="trms">imaginative perception ='lgc'>='lgc'>--> نجم‌الدین کبری Najmuddin Kubra expert on visual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی

='lgc'>[='strcls'>*='lgc'>]="trms">imaginal realm='lgc'>: a radically pro-image concept
='lgc'>=/= ="ppl">Platonic d="trms">enunciation of images (as misleading and false)
='lgc'>=/= Byzantine iconoclasm
='lgc'>=/= islamic aniconism
='lgc'>=/= 20th century culture of media critique
='lgc'>=/= iconoclasm of contemporary ="trms">religious fanatics
='lgc'>=/= fantasies
='lgc'>=/= surrealism


suprasensory ="trms">imaginal realm of sufism


="trms">history of ="trms">imagination

="large lg1" stl="font-size:129%"> ="trms">world philosophy abounds with theories of the ="trms">imagination

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

هیولا ="nms">hayula='lgc'>: the base, corporeal ="trms">world

sensory-="trms">imaginal-intelligible

="lsts lst1">•a bottom-up theory of the ="trms">imagination ='lgc'>='lgc'>--> active intellect in the human
="lsts lst1">•a top-down theory of ="trms">imagination ='lgc'>='lgc'>--> pre-existing divine mind

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

="ppl">Avital studies the ="trms">interferences of='lgc'>:
="lstsrd">1- the lower, sensory ="trms">imagination
="lstsrd">2- the higher, intellective ="trms">imagination (that receives inspiration from above; ='at'>#prophets)

="nms">ajayeb='lgc'>: synthesized ="trms">Greek philosophy ='lgc'>+ Qur'anic thought ='lgc'>+ popular ="trms">material body belief

( ="trms">material body ='lgc'>[ X ) im="trms">material intellect ='lgc'>]
“X” ='lgc'>: ="trms">imaginal مثل='lgc'>: (audio-visual glimpses of divine reality)
="lsts lst1">•accounts of afterlife ='lgc'>='lgc'>--> gar="trms">dens
="lsts lst1">•accounts of apocalypse ='lgc'>='lgc'>--> sounds
="lsts lst1">•saints biographies ='lgc'>='lgc'>--> performances
="lsts lst1">•


christian tradition started to view the intellect as ="trms">internal to the soul ='lgc'>==> regard ="trms">imagination as psychological='lgc'>: an inspiration, invention, recombination from within (and not from without) (="frds scrmbld">Elen finds herself in this tradition='qstn'>?) ='lgc'>==> 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 ="trms">schizo-flowers and came back ='lgc'>{this is ="ppl">Sa'di='lgc'>}='lgc'>='lgc'>--> ="nms">iranian ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
="prgrph">-i am more ="trms">interested in the blooming of flowers, also ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical understanding of their ="trms">morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the ="nms">iranian ="trms">literature has been busy with this, how to describe flowers
='strcls'>*="nms">iranians believe in image


sufis, ="nms">iranian philosophers, ... ='lgc'>='lgc'>--> so poluted concepts and words


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

="ppl">Sohrevardi argues that the ="trms">imagination effectively the indipendent real of images

فتوحات fotuhat ='lgc'>--='qstn'>?='lgc'>='lgc'>--> illuminations

the ="trms">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. (="ppl">Ibn ="ppl">Arabi < ="ppl">="ppl">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
='lgc'>='lgc'>--> ='at'>#my بحرین theory, wave surface theory of ="trms">language
(to be careful with the figure of) wave ='lgc'>='lgc'>--> ="trms">questioning the textual case while then ="trms">morphing into the un="trms"nttrm="already,spread">readablity of its own answer


Giovanni Pico de M="nms">irandola='lgc'>: 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
(='at'>@="frds scrmbld">Aela='qstn'>?)

="trms">imagination ="trms">according to='lgc'>:
="ppl">Kant ='lgc'>+ ="ppl">Hume combining and synthesizing ="trms">agent
="prgrph">-what new ="trms">materialism has to say about the ="trms">imaginal='qstn'>?
Jungian ="trms"nttrm="search">archetype ='lgc'>='lgc'>--> extra-individual, suprasensory ="trms">world
Frankfurt school ='lgc'>+ ="ppl">Althusser saw collective unconscious as fascistic


="large lg3" stl="font-size:110%"> ='strcls'>*(my) ="trms">material practices of unlearning='lgc'>:
="lsts lst1">•pretending i don't know ='lgc'>='lgc'>--> enactment / acting
="lsts lst1">•(to try) forgetting ='lgc'>='lgc'>--> clearance / erasure
="lsts lst1">•sleep-walking ='lgc'>='lgc'>--> closing the eyes of certain perceptive ="trms">stories, and become available to another
="lsts lst1">•the “let's not assume...” ='lgc'>='lgc'>--> “in advance” of a the assumption
="lsts lst1">•


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 ="trms">history ='lgc'>='lgc'>--> this is totally ="nms">apass ='lgc'>:)
="prgrph">-contemporary Western thought (evident in ="ppl">Butler, ="ppl">="ppl">Foucault, and many others) is seeking a politically efficacious concept of the collective ="trms">imaginary='strcls'>*** (a ="trms">positive conception of alterity, of an outside that inspires the ="trms">imagination to create)

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

="large lg4" stl="font-size:111%">
since ="ppl">Sohrevardi the islamic philosophy has abandoned substantialism for process

="ppl">="ppl">Sadra's approach='lgc'>:
="lsts lst1">•process ="trms">ontology
="lsts lst1">•critique of abstraction
="lsts lst1">•celebration of singularity

God='lgc'> = neccessary being واجب الوجود

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

="large lg5" stl="font-size:125%"> (="ppl">Simondon='lgc'>:) individuation is ="trms">prior to individuals, and individuals are simply ="trms">symptoms or effects of individuation ='lgc'>='lgc'>--> very processual

harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
='strcls'>*harkat-e johari respects the potential for intensification ='lgc'>[= the capacity to know, act, and fully participate in the flow of being ='lgc'>--and='lgc'>='lgc'>--> continual intensification;='lgc'>] in all things (in="trms"nttrm="cluster,club">cluding ="nms">hayula)='lgc'>='lgc'>--> ="ppl">Miyazaki's faceless ="trms">monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)='lgc'>='lgc'>--> ='strcls'>*="ppl">="ppl">Sadra's great re="trms">figuration is that he ="trms">formulates the ‘act of being’ itself as the most real
="prgrph">-="ppl">Miyazaki's ="trms">monster (and ="ppl">Attar's San'an) is moved by ="trms">love, it is the energy that ="trms">traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
="prgrph">-="ppl">Miyazaki's ="trms">monster episode animation expresses how substance yields to process ='lgc'>='lgc'>--> خونابه اى plasmaticness of the animated line='lgc'>: freedom from ossifica[...]